
GIass_ 
Book__ 







DISTING TSHING DOCTRINES AND DUTIES 



EXPERIMENTAL RELIGION. 



AND ESPECIALLY 



DESIGNED FOR REVIVALS. 



BY CHAUNCEY LEE, D.D. 

PASTOR OF A CHURCH Itf COLEBROOK, (CONN.) 



Prepare ye the way of ihe Lord; — make straight in the desert, a 
ay for our God. 

To give knowledge of salvation unto his people, by ihe remission 
of their sins. — To give light to them that sit in darkness— to guide 
our feet into the way cf peace, bible. 



MIDDLETOWX, (CCWJV.) 

PRINTED BY E. k H. CLARK, 

1824. 






WJb 



V*> 






U 



DISTRICT OF CONNECTICUT, SS. 



H Be it remembered, That on the fourteenth day 

* I of January, in the forty-eighth year of the Independ- 

"J******** ence f the United States of America, Chauncex Lee, 

of the said District, hath deposited in this Office the 

title of a Book, the right whereof he claims as author, in the words 

following — to wit : 

" Sermons on the distinguishing doctrines and duties of experimen- 
tal religion, and especially designed for revivals. By Chauncey 
Lee, D. D. Pastor of a Church in Colebrook, (Conn.) Prepare 
ye the ivay of the Lord; make straight in the desert, a highway 
for our God. To give knowledge of salvation unto his people, by 
the remission of their sins — To give light to them that sit in dark- 
ness — 1 guide our feet into the way of peace." — Bible. 

In conformity to the Act of the Congress of the United States, enti- 
tled, "An Act for the encouragement of learning, by securing the 
copies of Maps, Charts, and Books, to the authors and proprietors 
of such copies, during the times therein mentioned." 
CHAS. A. INGERSOLL, 

Clerk of the District of Connecticut. 
A true copy of Record, examined and sealed by me, 
CHAS. A. INGERSOLL, 

Clerk of the District of Connecticut , 



£H2*l9fl& 



PREFACE. 



\s the design of this volume of sermons, 
^ieet the feelings of all the friends of Re- 
it is hoped, its execution may in a 
* their wants in this interesting 

^o scarcity of books in our 
county ' ^y are continually mul- 

tiplying, s of excellent sermons 

are in the haiu immunity. Yet, others 

are still needed, a. ^ue to the cause of Christ. 
Sermons, such as are addressed from the pulpit, 
in a season of religious awakening ; plain, prac- 
tical, pungent — especially calculated to arouse 
luke-warm Christians — to alarm the thought- 
less, direct the inquiring, and establish the con- 
verted — are, in the opinion of most ministers and 
Christians, demanded, in the present age of re- 
vivals.. As yet.no volume of sermons embrac- 
ing, in a connected series, the whole ground of 
doctrines, duties, means, and ends; and exhi- 
biting the rise, progress, and fruits of a revival — 
has been presented to the publick. 

The author would only add, that he has 
taken much pains in selecting and arranging the 
subjects ; and adapting them, in short discourses, 
to the more convenient use of religious meet- 
ings, and private Christians. As to style, sim- 
plicity and plainness only have been studied, 
and a manner, not to amuse, but to instruct and 



IV PREFACE. 

impress. He hopes, that the design, however 
imperfect the execution, may secure to the 
work a candid reception, and asks the prayers 
of all the friends of Zion, that He, who effects 
by feeble instruments the purposes of his mercy ; 
would smile on the attempt, and crown it with 
his blessing, to the glory of his name. 



CONTENTS. 

SERMON I. 

THE MESSAGE OF GOD — HOW TO RECEIVE IT. 

<J I have a message from God unto thee." — Judges iii. 20. . 13 
SERMON II. 

THE WORTH OF THE SOUL. 

" What shall a man be profited, if he shall gain the whole 
world and lose his own soul — or, what shall a man give in 
exchange for his soul." — Mark viii. 36, 37 21 

SERMON III. 

THE IMPORTANCE OF RELIGION. 

46 Wisdom is the principal thing - , therefore get wisdom, and with 
all thy gettings, get understanding," — Pro v. iv. 7. ... 3j 

SERMON IV. 

INDECISION IN RELIGION, UNREASONABLE, SINFUL, AND 
RUINOUS. 

w And Elijah came unto all the people and said, How long 
halt ye between vo opinions? If the Lord be God, follow 
him; and if Baal,^ ; hen follow him : And the people answer- 
ed him not a word." — 1 Kings xviii. 21. 4Q 

SERMON V. 

THE GUILT OF UNBELIEF. 

; ' Of sin, because they believe not on me." — John xvi. 9. , 43 
SERMON VI. 

GOD ANGRY WITH THE WICKED. 

u God judgeth the righteous ; and God is angry with the wick- 
ed every day."— Psalms vii. 11, , 54 

. 1 * 



CONTENTS* 



SERMON VII. 

IHE PRESENT STATE, A TRIAL OF MORAL CHARACTER*/ 

* Who will render to every man according to his deeds ; to 
them who by patient continuance in well-doing, seek for 
glory, honour, and immortality, eternal life : But unto them 
that are contentious, and do not obey the truth, but obey un- 
righteousness ; indignation and wrath, tribulation and an- 
guish, upon every soul of man that doeth evil." — Rom. 
ii. 6—9. . • 63 

SERMON VIII. 

SINNERS ARE MISERABLE. 

4 Destruction and misery are in their ways, and the way of 
peace have they not known." — Rom. iii. 16, 17 71 

SERMON IX. 

SPIRITUAL DEATH AND RESURRECTION. 

" So I prophesied as I was commanded ; and as I prophesied, 
there was a noise, and behold a shaking, and the bones came 
together, bone to his bone : And when I beheld, lo, the sinews 

• and the flesh came up upon them, and the skin covered 
them above ; but there was no breath in them. Then said 
he unto me, prophesy unto the wind, prophesy, son of man, 
and say to the wind, thus saith the Lord God ; come from 
the four winds, O breath, and breathe upon these slain, that 
they may live." — Ezek. xxxvii. 7 — 9 80 

SERMON X. 

THE CONDEMNATION OF THE HEATHEN. 

« Who knowing the judgment of God, that they who commit 
such things are worthy of death ; not only do the same, but 
have pleasure in them that do them." — Rom. i. 32 9$ 

SERMON XI. 

DIVINE CLEMENCY. 

"For thou Lord art good, and ready to forgive, and plente- 
ous in mercy, unto all them that call upon thee." — Psalms 
Ixxxvi. 5 105' 

SERMON XII. 

COVERING SIN THE WAY TO RUIN. 

"He that covereth hi9 sinssliall not prosper." — Prov. xxviii. 
13 120 



CONTENTS. VII 



SERMON XIII. 

THE LIGHT OF NATURE INEFFECTUAL. 

J 1 Because that when they knew God, they glorified him not as 
God, neither were thankful ; but became vam in their imagi- 
nations, and their foolish heart was darkened. " — Rom. i.2J. 136 

SERMON XIV. 

SELF-RIGHTEOUSNESS INSUFFICIENT. 

* But Israel which followed after the law of righteousness, hath 
not attained to the law of righteousness. Wherefore ? Be- 
cause they sought it not by faith ; but, as it were, by the 
works of the law ; for they stumbled at that stumbling 
stone."— Rom. ix. 31, 32 144 

SERMON XV. 

THE MEDIATION OF CHRIST, THE ONLY HOPE OF SINNERS. 

" This is a faithful saying, and worthy of all acceptation, that 
Christ Jesus came into the world to save sinners." — 1 Tim 
i. 15 153 

SERMON XVI. 

THE BLESSINGS OF REDEMPTION. 

* { To give light to them that sit in darkness ; to guide our feet 
into the way of peace."— Luke i. 79 1612 

SERMON XVII. 

THE CHURCH CALLED TO AWAKE. 

'< Cast ye up, cast ye up ; prepare the way ; take up the stum- 
bling-block, out of the way of my people." — Isaiah Ivii. 14. 171 

SERMON XVIII. 

THE CHURCH AWAKING AT THE CALL OF CHRIST. 

** I sleep, but my heart waketh ; it is the voice of my beloved 
that knocketh ; saying, open to me my sister, my love, my 
dove, my un defiled ; for my head is filled with dew, and my 
locks with the drops of the night." — Songs v. 2. ...... 181 

SERMON XIX. 

PRAYER, THE CONDITION OF PROMISED SPIRITUAL BLESSINGS- 

u Thus saith the Lord God, I will yet for this be inquired of 



Vlll GONTENTS. 

by the house of Israel, to do it for them." — Ezekiel 
xxxvi. 37. . 188 

SERMON XX. 

THE GOSPEL CALL AND OFFER. 

f* Look unto me, and be ye saved, all the ends of the earth : for 
I am God, and there is none else." — Isaiah xlv. 22. ... 197 

SERMON XXI. 
Christ's benefits adapted to sinner's wants. 

u I counsel thee to buy of me, gold tried in the fire, that thou 
mayest be rich ; and white raiment, that thou mayest be 
clothed, and that the shame of thy nakedness do not appear; 
and anoint thine eyes with eye-salve, that thou mayest see." 
—Rev. iii. 18 204 

SERMON XXII. 
THE slothful reproved. 

** Sow to yourselves in righteousness, reap in mercy. — Break 
up your fallow-ground ; for it is time to seek the Lord, till 
he come and rain righteousness upon you." — Hosea x. 12. . 211 

SERMON XXIII. 

THE DANGER IN NEGLECTING THE GREAT SALVATION. 

li How shall we escape, if we neglect so great salvation ?" — 
Heb. ii. 3. . , 218 

SERMON XXIV. 

SINNERS URGED TO FLEE IMMEDIATELY TO CHRIST. 

rt Escape for thy life ; look not behind thee, neither stay thou 
in all the plain ; escape to the mountain, lest thou be con- 
sumed."— Gen. xix. 17 225 

SERMON XXV. 

FREE GRACE REJECTED BY THE PROUD HEART. 

** Are not Abana and Pharpar, rivers of Damascus, better 
than all the waters of Israel ? May I not wash in them and 
be clean? So he turned and went away in a rage." — 
2 Kings v. 12 234 

SERMON XXVI. 

THE AWAKENED SINNER^ RELAPSE. 

u When the unclean spirit is gone out of a man, he walketh 



CONTENTS, IS 

through dry places, seeking rest, and findeth none. Then 
he saith, I will return unto my house from whence I came 
out ; and when he is come, he findeth it empty, swept," and 
garnished. Then goeth he and taketh to h-'mself seven other 
spirits, more wicked than himself, and they enter in and 
dwell there : and the last state of that man is worse than the 
first. "— Matt. xii. 43— 45 243 

SERMON XXVII. 

CONVICTION OF SIN BY THE LAW. 

* ; Was then that which is good made death unto me ? God for- 
bid. But sin, that it might appear sin, working death in me 
by that which is good ; that sin, by the commandment, 
might become exceeding sinful." — Romans vii. 13 250 

SERMON XXVIII. 
conversion. 

" Verily I say unto you, except ye be converted, and become 
as little children, ye shall not enter into the kingdom of hea- 
ven." — Matt, xviii. 3. • 258 

SERMON XXIX. 

THE SANCTION OF THE GOSPEL. 

" He that believeth and is baptized shall be saved ; but he that 
believeth not shall be damned." — Mark xvi. 16 266 

SERMON XXX. 

RECONCILIATION TO GOD. 

" Now then we are ambassadors for Christ, as though God did 
beseech you by us: we pray you, in Christ's stead, be ye 
reconciled to God."— 2 Cor. v. 20 277 

SERMON XXXI. 

THE SOVEREIGN OPERATION OF THE SPIRIT. 

" The wind bloweth where it listeth ; thou hear est the sound 
thereof, but canst not tell whence it cometh, nor whither it 
goeth; so is every one that is born of the Spirit." — John 
iii. 8 . 284 

SERMON XXXII. 

THE CHANGE BY REGENERATION, JOYFUL, GREAT, AND 
GLORIOUS^ 

i( And ye shall go out with jo , aii i be le 5 foi tti with eace ; 
the mountains and the hills shall break forth before you into 



X CONTENTS. 

singing;, and all the trees of the field shall clap their hands. 
Instead of the thorn, shall come up the fir-tree ; and instead 
of the brier, shall come up the myrtle-tree ; and it shall be 
to the Lord for a name ; for an everlasting sign that shall 
not be cut off."— Isaiah Iv. 12, 13 300 

SERMON XXXIII. 

A REVIVAL. 

6t And there was great joy in that city." — Acts viii. 8. ... 310 
SERMON XXXIV. 

DELUSION AND FALSE PEACE. 

; <They have healed also, the hurt of the daughter of my peo- 
ple slightly ; saying, peace, peace ; when there is no 
peace." — Jer. vi. 14 322 

SERMON XXXV. 

THE TEST OF GRACE, OR, THE CONVERT EXAMINED* 

,e He that- loveth his life shall lose it ; and he that hateth his 
life in this world, shall keep it unto life eternal." — John 
xii. 25. . 329 

SERMON XXXVI. 

COMING OUT FROM THE WORLD. 

" Wherefore come out from among them, and be ye separate 
saith the Lord, and touch not the unclean thing ; and I will 
receive you."— 2 Cor. vi. 17 339 

SERMON XXXVII. 

COVENANTING WITH GOD. 

*' Go thou near, and hear all that the Lord our God shall say ; 
and speak thou unto us, all that the Lord our God shall 
speak unto thee ; and we will hear it, and do it. And the 
Lord heard the voice of your words, when ye spake unto me : 
And the Lord said unto me, I have heard the voice of the 
words of this people, which they have spoken unto thee. 
They have well said all that they have spoken : O, that there 
were such an heart in them, that they would fear me, and keep 
all my commandments always ; that it might be well with 
them, and with^ieir children for ever." — Deut. v. 27 — 29. 356 

SERMON XXXVIII. 

CONVERTS ADDED TO THE CHURCH. 

;; Who are these that fly as a cloud, and as doves to their 
windows ?"— Isaiah lx. 8. , 364 



CONTEXTS. XI 



SERMON XXXIX. 

THE REASONS OF HOPE TO BE GIVEN. 

M Be ready always to give an answer to every man that ask- 
eth you a reason of the hope that is in you, with meek .ess 
and fear.'-— 1 Peter iii. 15 S73 

SERMON XL. 

ASSURANCE OF HOPE— A CHRISTIAN DUTY AND PRIVILEGE. 

" Notwithstanding in this rejoice not, that the spirits are sub- 
ject unto you ; but rather rejoice because your names are 
written in heaven." — Luke x. 20 386 

SERMON XLI. 

A CAUTION TO BACKSLIDERS. 

u Take heed, brethren, lest there be in any of you an evil heart 
of unbelief, in departing from the living God. But exhort 
one another daily, while it is called to-day, lest any of you 
be hardened, through the deceitfulaess of sin." — Heb. iii. 
12, 13 397 

SERMON XLII. 

A SOLEMN WARNING TO HYPOCRITES. 

i; When once the Master of the house is risen up, and hath 
shut to the door, and ye begin to stand without, *nd to knock 
at the door, saying, Lord, Lord, open unto us ; and he shall 
answer and say unto you, I know not whence ye are. Then 
shall ye begin to say, we have eaten and drunk in thy pre- 
sence, and thou hast taught in our streets. But he shall say, 
I tell you, I know you not, whence ye are — depart from me 
all ye workers of iniquity." — Luke xiii. 25 — 27 407 

SERMON XLIII. 

Christ's diligence, our example. 

w I must work the works of him that sent me, while it is day ; — 
the night cometh, when no man can work," — John ix. 4, 416 

SERMON XLIV. 

THE CHRISTIAN'S DWELLING-HOUSE ; OR, FAMILY RELIGION. 

" And thou shalt write them upon the door-posts of thine house, 
and upon thy gates." — DEUT.xi.20. 424 



Xii CONTENT^. 

SERMON XLV. 

THE WILDERNESS MARCH ; OR, EMBLEM OF THE CHRIS- 
TIAN LIFE. 

w And the children of Israel took their journeys out of the wil- 
derness of Sinai, and the cloud rested in the wilderness of Pa- 
ran."— Numb, x. 12 432 

SERMON XLVI. 

THE MILLENNIUM APPRO ACHING-^OR, THE DUTY AND 
PROSPECTS OP ZION. 

" Arise and thresh, O daughter of Zion ; for I will make thine 
horn iron, and I will make thy hoofs brass : and thou shalt 
beat in pieces many people : and I will consecrate their gain 
unto the Lord, and their substance unto the Lord of the 
whole earth." — Micah iv. 13 444 

SERMON XLVII. 

THE REMORSE OF THE Wll KED IN HELL. 

iC And thou mourn at the last, when thy flesh and thy body are 
consumed ; and say, how have I hated instruction, and my 
heart despised reproof !" — Prov. v. 11, 12 463 

SERMON XL VIII. 

THE HAPPINESS OF HEAVEN. 

M After this I beheld and lo, a great multitude, which no man 
could number, of all nations and kindreds, and people and 
tongues, stood before the throne, and before the Lamb, cloth- 
ed with white, robes, and palms in their hands. And cried 
with a loud voice, saying, salvation to our God, which sitteth 
upon the throne, and unto the Lamb. And all the angels 
stood round about the throne, and about the elders, and the 
four beasts, and fell before the throne on their faces, and 
worshipped God, saying, Amen : Blessing, and glory, and 
wisdom, and thanksgiving, and honour, and power, and 
might, be unto our God, for ever and ever. Amen." — 
Rev. vii. 9—12 471 



SERMON I. 

GOD'S MESSAGE TO SINNERS. 
THE NECESSARY PREPARATION TO RECEIVE IT. 

Judges iii. 20. 
/ have a message from God unto thee. 

Solemn is the act, either to deliver or receive a mes- 
sage from God. Well may both speaker and hearer 
tremble, and unitedly exclaim ; Who is sufficient for a 
duty so arduous — who worthy of an honour so high — 
a privilege so distinguishing ? The question strikes us 
dumb. A divine message must be delivered and re- 
ceived, as the oracles of God. Our own righteous- 
ness and strength, are out of question, and should be 
out of sight. The grace of God only is sufficient and 
his strength must be perfected in our weakness. In 
the duty before us, we are deeply concerned to seek 
assistance from God ; that we may so deliver and re- 
ceive his message, as to glorify his name and secure 
our salvation. 

Our present duty, may be gathered from the history 
of the text, with which it stands immediately connect- 
ed. In its spiritual instruction, we shall find a beau- 
tiful illustration of the character and office of the mi- 
nisters of Christ — the manner in which, they are to 
deliver their message ; and how it is to be received. 
This subject will be sufficient for our present attention ; 
and the message itself delivered in the ensuing dis- 
courses. 

The following is a brief history of the text* The 
Children of Israel, under the government of the Judges^ 

2 



14 How to receive the message of God, 

for their defection from the worship of the true God, 
were subjugated by the Moabites, and cruelly oppress- 
ed, eighteen years. In their distress, they cried to the 
God of Israel. He heard, and raised them up a de- 
liverer. This was Ehud, the son of Gera, a Benja- 
mite. By him, his countrymen sent a present to Eg- 
Ion, the king of Moab. With a dagger concealed un- 
der his raiment, he delivered the present, and dismiss- 
ed the people that bare it. " But he himself turned 
again from the quarries that were at Gilgal, and said, 
I have a secret errand unto thee, O king. Who said, 
keep silence. And all that stood by him, went out 
from him. And Ehud came unto him, and he was 
sitting in his summer-parlour, which he had for him- 
self alone. And Ehud said, / have a message from 
God unto thee. And he arose out of his seat. And 
Ehud put forth his left hand, and took the dagger from 
his right thigh, and thrust it into his belly." — Thus fell 
Eglon ; while Ehud escaped — blew a trumpet — col- 
lected an army of his countrymen, — attacked and sub- 
dued the host of the Moabites, and delivered his coun- 
try. 

We may now remark : 

1. The commission and undertaking of Ehud, the 
deliverer of God's people, appear analogous to the of- 
fice, and work of the gospel ministry. Ehud was charg- 
ed, and sent forth with a message from God to Eglon, 
king of Moab, an enemy to God and to his people, 
whom he had long and cruelly oppressed. The object 
of his commission, was the deliverance and salvation 
of Israel. Such, in a spiritual view, is the com- 
mission of the ambassadors of Christ. Sinners are 
in a state of miserable servitude ; — under complete 
bondage to sin and satan ; and the arm of divine 
mercy alone, can effect their deliverance. God has 
been pleased, in his infinite compassion, to raise up a 
great deliverer — a horn of salvation, to turn away 
ungodliness from Jacob, and redeem his true Israel, 
from the power of their spiritual enemies. Under 



Hoio to receive the message of God. l£j 

this great Captain of salvation, his ministers are,sent 
forth, to act in the same cause ; — by his authority, and 
in his name and strength, to bear his messages to his 
enemies — to apply the sword of the Spirit to their 
hearts — and turn them, from the power of Satan, to 
the service of the living and true God. 

2. We learn from the context, that the professing 
people of God have, also, an important part to act, 
in the redemption of Israel. Ehud struck the first 
blow ; — but he was followed by his countrymen. 
When he had blown a trumpet in mount Ephraim, 
all flocked to his standard as one man. " And the chil- 
dren of Israel went down with him, from the mount, 
and he before them, and he said unto them, follow 
after me, for the Lord hath delivered your enemies, 
the Moabites, into your hands. And they went down 
after him, and took the fords of Jordan tow r ards Moab, 
and suffered not a man to pass over. And they slew 
of Moab, at the time, about ten thousand men ; all 
lusty, and all men of valour. And there escaped not 
a man. So Moab w r as subdued, that day, under 
the hand of Israel." 

Thus, to effect a thorough reformation and spread 
of religion, the friends of God are to rally round the 
standard of truth ; — to join with the ministers of 
Christ, and exert themselves in his cause — for the 
salvation of sinners. In such circumstances only, 
may it be reasonably expected, that the gospel will 
have any considerable success in the conversion of 
sinners. 

3. Another thought arises from an expression in 
the verse preceding the text ; which, at first, may 
perhaps appear merely circumstantial. " But he 
himself turned again from the quarries that were by 
Gilgal." These quarries, perhaps, were the twelve 
stones, which Joshua, by divine direction, ordered to 
be set up in Gilgal ; one stone for each tribe, taken 
from the bottom of the river, to perpetuate the me- 



1$ How to receive the message of God. 

mory of the miraculous division of the waters of Jor- 
dan.* From these quarries, or twelve stones, Ehu& 
returned in the execution of his enterprise upon Eg<- 
Ion. Perhaps, from this we are to understand, that 
Ehud returned, inspired with an increased confidence 
in God. When he viewed these memorials of his 
power and special favour towards Israel, he called to 
mind the years of the right hand of the Most High ; 
and reflected, no doubt, that he who had brought Israel 
into the land of promise, was still able to protect and 
deliver them from the hand of their enemies. Hence 
his mind was animated, in the strength of the Lord, 
to encounter all difficulties. Thus should it ever be 
with the ambassadors of Christ, in delivering their 
message to sinners. They are to go in the strength 
of Christ, and trust alone in his power, to give them 
success. The treasure of the gospel is committed 
unto earthen vessels, that the excellency of the power 
might be of God, and not of men. 

Once more. It was a secret errand which he had 
to deliver. " I have a secret errand unto thee, O 
king." By this mark, the gospel message is equally 
distinguished. It is a secret errand. It is not the 
object of the senses ; neither does it rest in the natu- 
ral understanding ; though both are exercised in re^ 
ceiving it. It must be spoken to the heart ; and the 
preacher may communicate it to one, and not to an- 
other of his hearers ; — for, though publickly uttered, 
it is yet privately received. " Faith comes by hear- 
ing, and hearing by the word of God ;" yet, it is with 
the heart, that man believeth unto righteousness ; 
and the heart is concealed from all, but God. He 
only can speak to the heart, and give efficacy to his 
word. " The natural man receiveth not the things of 
the Spirit of God, for they are foolishness to him ; nei- 
ther can he know them, because they are spiritually 
discerned : — but, God hath revealed them unto us by 
his Spirit." 

* See Poole's annotation upon the passage. 



How to receive the message of God. 1 } 

Next, inquire what is to be done on your part, 
in order to receive a message from God. 

In general, I would observe, that I must find you 
alone in your hearts, as Eglon was in his summer-par- 
lour : I must speak to each of you in private, or you 
will not receive it. Ehud, dismissed all his company, 
at the quarries of Gilgal, before he returned with 
his message. He laid aside all earthly dependence, 
and trusted alone in the power of God. This duty is 
incumbent on him, who brings the message of God. 
And there is a similar duty to be performed on your 
part. Eglon dismissed his company. " All that stood 
by him went out from him." You must do in like 
manner. There are certain natural inmates in your 
hearts, which must be excluded, before I can deliver 
the message with effect. — Its very nature is such, that 
it will be impossible for you to receive it, while they 
are present. 

That you may not fail of being prepared, I shall 
enumerate several individuals of this company. 

1. You must dismiss Stupidity , or I may as well 
speak to the sleeping or the dead. This has a great 
and general influence, in preventing the good effect 
of preaching. While retained, it will effectually bar 
the heart against the entrance of divine truth. It lulls 
the conscience with a song of peace and safety ; and 
practises a thousand deceitful arts, to fortify the mind 
against a sense of danger. It tells you, that religion 
is of no importance, and brings no satisfaction ;r— that 
happiness consists in something very different, which 
you may safely pursue, and easily obtain. It is ab- 
solutely necessary, therefore, that this deceiver be 
shut out, and his influence discarded. Sinners must 
not feel themselves at liberty to treat a message from 
God with lightness and inattention. He acts in cha- 
racter, and will not be mocked, with impunity. This 
impression will remove stupidity, and awaken the con- 
science to serious attention. Such is the high com- 
3 * 



18 Hoic to receive the Message of God. 

mand of Him, who sends his message ; — " Awake thou 
that sleepest, and arise from the dead, and Christ 
shall give thee light." 

2. Spiritual sloth is another evil companion, that 
must be excluded. This attendant of all impenitent 
sinners, has a governing influence upon their hearts 
and lives. This was the ruin of Felix, when awaken- 
ed by the message of God, delivered by Paul. 
Though he trembled, yet sloth prevailed over his half 
formed resolutions ; and his conviction ended with — 
u Go thy way for this time." Such is the invariable 
tendency of spiritual sloth. Its influence is power- 
ful ; — its consequences destructive. It has ruined 
thousands, under the light of the gospel. It paints a 
life of piety in disagreeable colours, and tells the soul, 
impressed with the importance of religion, that, he has 
time sufficient to secure his eternal interest, though still 
indulging in his carnal pleasures : — at some future pe- 
riod, when sickness attacks him — old age comes upon 
him, or death stares him in the face; he may secure 
his peace with God ; — so that he may live a sinner 
and die a saint. But, my friends, you must dismiss 
this enemy from your hearts ; ornothingcan be done. 
So long as you are determined to wait for a more con- 
venient season, you will neglect the present ; nor is 
there the least hope or possibility of your receiving 
the message of God. " To day then, if you will hear 
his voice, harden not your heart." 

3. Pride is another companion, which you must 
dismiss. There is something in the nature of the 
message, exceedingly disgusting to pride ; by which 
God's truth willbe excluded from yourhearts* Thisde- 
ceiverblindsyou to yourselves — tells you, thatyouhave 
a righteousness of your own — that you do as well as 
you can ; — have as much religion as your neighbours ; 
and so much knowledge, as to need no farther teaching* 
These feelings you must discard, or you will reject the 
counsel of God, and seal your own delusion. God 
addresses you as dependent and sinful creatures. 



How to receive the message of God. 19 

This character you must acknowledge — be willing to 
receive his teaching — subscribe to his terms ; and 
submit unconditionally to his will. 

4. The love of the world is another evil inmate, 
which you must dismiss from your hearts, before you 
can receive the message of God. Otherwise, it may 
as well be expected to gain your attention, while sur- 
rounded with a large and noisy crowd. Riches are 
alluring you with a golden bribe ; — honour, with the 
splendour of titles ; and pleasure, with the voice of 
festivity and mirth. But you must shut your door 
against them all, would you possess durable riches and 
righteousness ; receive the 4i honour which cometh 
from God;" or taste those pleasures, which flow for 
ever at his right hand. All these are connected with 
your receiving his message. But while you listen to 
these sensual deceivers, you turn a deaf ear to the 
voice of the heavenly charmer ; and the word of God 
can have no place in your hearts. Worldly-minded 
hearers are described as the ground, which received 
Seed among thorns ; and the thorns sprang up, and 
choked it: — which is thus explained by Christ ; " The 
cares of this world; the deceitfulness of riches, and the 
lusts of other things, entering in, choked the word and 
it became unfruitful." You must believe, that this 
world, with all its glory, cannot make you happy ; and 
that God alone is a sufficient portion ; or you will 
never accept the happiness which he offers. 

5. You must cast out of your hearts, that grand ene- 
my of God, — Unbelief This essentially consists in 
enmity to the truth ; but it tends to speculative infide- 
lity ; and is, indeed, the parent of all sin. It is firmly 
opposed to divine truth, and will contradict every 
word of God's message, as soon as it is delivered. 
" He that believeth not, hath made God a liar." 
This, shocking as it appears, and surely nothing can be 
more so, is a sin which most easily besets us. This 
is the grand reason, why the preaching of the gospel 
has no beneficial effect. " The word preached," 



20 How to receive the message of God. 

we read, " did not profit them, not being mixed with 
faith, in them that heard it : — So you see, they could 
not enter in, because of unbelief." Let me charge 
you then, if you would not reject the counsel of God 
against yourselves, that you thrust out unbelief, and 
receive the word of God, in the message he sends you, 
"mixed with faith." If you thus do, all the other 
evil affections, will follow of course ; and you will be 
happily prepared, in an honest and good heart, having 
heard the word, to receive it, and bring forth fruit with 
patience. Which, may God grant, for Christ's sake. 
Amen. 



SERMON II. 

THE WORTH OF THE SOUL- 

Mark viii. 36, 37. 

What shall it profit a man, if he shall gain the whole 
world and lose his own soul ? — or, what shall a man 
give in exchange for his sotd ? 

Mankind are commercial and enterprising. In seek- 
ing wealth, honours and pleasures, their selfish feel- 
ings, ardent and grasping, furnish motives to perpetu- 
al action. Their pursuit is indefatigable. They are 
forming plans — making bargains — calculating their 
profits and losses, in their various articles of exchange ; 
and those are esteemed the best bargains, where the 
largest profits are gained ;— while the wealth of the 
world, can neither bound, nor satisfy their desires. 
In this, they are well studied, and thoroughly practis- 
ed. But, hark! The Saviour speaks. Let us check 
the hurry of our pursuits, hear his voice, and listen to 
his words. To such calculating creatures ; intent 
upon gains and profits, he states a subject of calcula- 
tion of the highest importance ; — yet one, which the 
dullest scholar may easily compute. The statement 
is simple ; but, the question, awfully interesting, and 
peculiarly fitted to arouse the sleeping conscience. 
It is addressed to reason and common sense, and 
equally important to all. " What shall it profit a man, 
if he shall gain the whole world and lose his own soul ? 
or, what shall a man give in exchange for his soul P^ 
Shall we not, my friends, feel inducement, sufficient, 
to make the calculation for ourselves ? It is easily » 
done. The most important of all questions, is the least 
difficult to answer 5 if we are candid and sincere. 



22 The worth of the Soul 

Let us then, in the first place consider, that the 
connexion between the present, and future state, is 
the only circumstance which gives the former any im- 
portance. We never make a right estimate of things, 
unless we bring our whole duration into account, and 
judge in the view of eternity. Should we adopt this 
evident axiom, as a first principle in our calculation, 
the answer will be direct and immediate ; that, He 
who gives his soul for the wealth of this world; and the 
joys of heaven, for the delights of time and sense , makes 
a miserable exchange, and is a fool indeed. 

All that is necessary, in this inquiry, is rightly to 
estimate the worth of the soul. When this is realized, 
all earthly interests will dwindle to nothing, in the 
comparison. Let us then take a serious view of this 
subject. 

1. I remark, without fear of contradiction, that the 
soul is of more value, than all material worlds. 

Angels are the most excellent order of intelligent 
creatures. Men are the next, in importance. The 
natural world, the heavens and the earth, are perisha- 
ble 5 but, the soul of man is immortal. It is, also, ca- 
pable of inconceivable happiness, in the vision of God, 
and an endless progression in bliss. Men generally 
think this world worth their whole care and pains : 
but, let them hear the declaration of the great Teach- 
er ; — bring the reflection home to their hearts ; and 
correct their mistake before it be too late. What 
shall it prof t a man. if he shall gain the whole world \ 
and lose his own soul ? The hour of death, which will 
soon arrive, will be to each, a final end of the world. 
It will be no end, however, of the immortal soul. 
This can be happy without the world : but, never 
with the world, for its portion. — Furthermore, as has 
been hinted ; — 

The soul is capable of indescribable and everlast- 
ing bl : ss; — of unceasing improvement of its powers 
and faculties, in the increasing progression of know r - 
ledge and happiness. Upon this topic, Addison makes? 
the following beautiful and strikingjreflections. 



The worth of the Soul. 23 

" A man, considered in his present state, seems 
sent into the world, only to propagate his kind. He 
provides himself with a successor, and, immediately 
quits his post to make room for him. 



- Heir crowds heir ; as, in a rolling flood, 



Wave ur^es wave- 



He does not seem born to enjoy life, but to transmit 
it to others. This is not surprising, considered in ani- 
mals that are formed for our use, and can finish their 
business in a short life. The silk worm, after having 
spun her task, lays her eggs, and dies ; — but a man 
can never have taken in his full measure of know- 
ledge ; — has not time to subdue his passions, establish 
his soul in virtue, and come up to the perfection of 
his nature, before he is hurried off the stage. Would 
an infinitely wise being make such glorious creatures, 
for so mean a purpose ? Can he delight in the pro- 
duction of such abortive intelligences- — such short-liv- 
ed rational beings ? Would he give us talents, that 
are not to be exerted ? Capacities, that are never to 
be gratified ? — How can we find that wisdom which 
shines through all his works, in the formation of man, 
without looking on this world, as only a nursery for 
the next ; and believing, that the several generations 
of rational creatures, which rise up and disappear, in 
such quick succession, are only to receive their first 
rudiments of existence here ; and afterwards to be 
transplanted into a more friendly climate, where they 
may spread and flourish to all eternity. 

" In my opinion, there is not a more pleasing and 
triumphant consideration in religion, than this, of the 
perpetual progress, which the soul makes towards the 
perfection of its nature, without ever arriving at a pe- 
riod in it. To look upon the soul as going on from 
strength to strength : — to consider, that she is to shine 
for ever, with new accessions of glory, and brighten to 
all eternity : — that she will still be adding virtue to 
virtue, and knowledge to knowledge ; — carries in it 
something wonderfully agreeable to those feelings and 
desires, which are natural to the mind of man : — nay, 



£4 The worth of the Soul 

it must be a prospect pleasing to God himself, to see 
his creation for ever brightening in his eyes ; and draw- 
ing nearer to him, by greater degrees of resemblance/' 

Who can conceive of increasing immortal felicity, 
in the enjoyment of God and Jesus Christ ? What 
tongue can describe the joy and extasy of the soul, 
which, after all the trials and temptations, fears and 
darkness, sins and sorrows of this life — finds itself 
blest with the love of God — arrived to glory — freed 
from sin and sorrow for ever : and to hear, from the 
mouth of God, the applauding sentence, " Well done 
good and faithful servant, enter thou into the joy of thy 
Lord ?" — " Eye hath not seen, nor ear heard ; neither 
have entered into the heart of man, the things which 
God hath prepared for them that love him." 

Now, is all this happiness and glory, to be given 
for the empty short-lived joys of time ? Would this 
be a wise and profitable exchange? Let reason de- 
cide, and conscience declare the answer. — Further- 
more ; — 

The soul is also capable of unutterable woe. It 
can lose heaven and eternal life. It can suffer the 
wrath of God, and the horrors of an eternal hell, as the 
bitter consequences of its own stupidity and neglect. 
O what tongue can paint; what mind conceive the 
wretchedness of perdition ! — the state of a soul that is 
lost — of insupportalfie and increasing misery — of ut- 
ter and eternal despair — of " weeping, wailing, and 
gnashing of teeth : where their worm dieth not, and 
their fire is not quenched !" 

To give a proper view of the future punishment of 
the wicked — I would refer you to the following pas- 
sages of scripture. Ps* xi. 6. Isaiah lxvi. 24. Mat* 
xiii. 41, 42, and 25, 41. Mark ix. 47, 48. 2 Thess. i. 
7—9. Rev. xiv. 9—11. 

That these portions of the word of God, relate to 
sufferings infinitely surpassing human conception, is 
evident to every person, who reads them with proper at- 
tention. Two prominent features, in the inspired de- 
scription of future misery, are, its dreadfulness, and its 
duration. The first is represented by images, fitted most 



The worth of the Soul 23 

awfully to aflect the imagination; and influence the sin- 
ner to escape so tremendous an evil. What is more 
dreadful than to be tormented with fire and brimstone ? 
What more expressive of extreme torture, than weep- 
ing and wailing and gnashing of teeth ? The duration 
of this vengeance of an offended God, is declared, in 
the passages, to which I have referred, to be for ever 
and ever. " The worm dieth not ; and the fire is not 
quenched :" The destruction with which they are 
punished, who obey not the gospel of our Lord Jesus 
Christ, is an everlasting destruction : — the smoke of 
their torment ascendeth up for ever and ever. Words 
and phrases more naturally conveying the idea of ab- 
solute eternity, or endless duration, cannot be found 
in language. 

Can any argument be added to impress our minds 
more deeply with the worth of the soul ? Are we not 
fully prepared, in answer to the question, " What 
shall a man be profited if he shall gain the whole world, 
and lose his own soul ?"— to say, that, he is an infinite 
loser ? What resemblance has any thing on earth, to 
the vast concerns of the world to come ? What is fire, 
sword, pestilence and famine, compared with the mi- 
sery of a single soul, condemned to everlasting burn- 
ings ? The very thought is sufficient to overwhelm 
the mind with utter dismay— w r hat, then, must the en- 
durance be ? Consider, 

2. The value which God hath set upon the soul. 
At what price hath he provided redemption ? This is 
no less than the blood of his dear Son. He gave him 
a ransom for us. Jesus Christ hath bled and died, 
for the salvation of lost men. In his estimation, ouf 
souls are of infinite worth. "What equivalent, then, 
can be drawn from the empty resources of this perish- 
ing world ? Shall Ave be so absurdly irrational, as to 
seek our profit, in the loss of that, on which the Triune 
God hath set so high an estimation ? Consider, 

3. If the soul be lost, there is no equivalent ; — the 
loss is total and final. To lose the soul, is a thought, 

3 



26 The worth of the Soul 

infinitely dreadful ; for it is eternally lost. Ah ! whu* 
thought have you of perishing? What is it for a ra- 
tional immortal soul, to be shut out from God ; from 
Christ ; and from all holy beings ; — to suffer the pains 
of hell for ever ; and to have no hope ? Insupport- 
able thought ! In any of the miseries of this life, 
there is some good remaining. If a man have pain, he 
may hope for ease : — If he be in affliction, he has 
friends to comfort him : if poor and needy, there are 
benefactors to relieve him. If he lose his property, 
he may regain it : if sick, he has the benefit of physi- 
cians, and may hope for healing. But, if the sguI, the 
man himself be lost — what remedy — what hope re- 
mains ? In hell, his cup will be unmingled, and he will 
exist only to suffer. 

The world, of which I am speaking, is not an idle 
or a remote thing. It is real ; it is near. We shall 
soon see and realize those truths, which we now read 
and hear; which, in theory we believe, and yet, hold 
in unrighteousness. Little, alas! does the sinner 
think, what a wretched exchange he makes ; — how 
foolish, to barter his soul for the world. It is to ex- 
change pearls for pebbles, — and lose all, to gain no- 
thing. When this loss is incurred, he is as helpless 
too, as he is wretched. What shall he give in exchange 
for his soul ? He is totally and for ever insolvent. 
He has no resources whence to re-buy his soul. He 
is utterly undone — for ever lost. 

APPLICATION. 

The situation of impenitent sinners is truly alarm- 
ing, and should excite the pity, the exertions, and the 
prayers of the pious. Every one possessing a spirit 
of benevolence, and duly appreciating the worth of 
the soul, will surely strive to lead them to a sense of 
their state, and the acknowledgment of the truth as it 
is in Jesus. 

When our friends, in their temporal matters, con- 
duct greatly to their own disadvantage ; — when, the 
merchant makes wrong calculations, foolish and ruin- 



The worth of the SouL u.1 

ous contracts : — when, the farmer becomes negligent 
— unskilful or unfaithful in his tillage, and his farm 
goes to waste : — when, the mechanic, through inatten- 
tion to his business, or, any destructive habits, is bring- 
ing himself and his family to poverty and distress : — in 
the exercise of friendship, we feel it our duty, to 
show them their errors — and danger. How can we 
maintain a consistency of character, if, while we watch 
over their temporal, we wholly neglect their eternal 
interests ? 

One special reason of alarm to the unconverted, is 
the tendency of their natural disposition. It is oppos- 
ed to that holiness, which makes God an object of 
love, and to all the good which he will bring to his 
holy kingdom. It is not an intentional opposition to 
their own private happiness. Far from it. This 
they love supremely and exclusively. But, their de- 
sire is to be happy in the ways of sin. They desire 
not that holy happiness w r hich God offers, and bestows 
upon the obedient. Opposition to this, is the essen- 
tial, distinctive trait in the character of the sinner. 
This leads him to prefer earth to heaven ; and time to 
eternity. 

This disposition tends, ultimately, to the dethrone- 
ment of God, and the destruction of his kingdom. 
Under this influence, the man wishes to be above God ; 
— make his own laws ; — promote his own glory. 

Some may think this an unjust representation, and 
say, I never felt such a desire — my selfishness never car- 
ried me to such an extreme ; neither do I think it possi- 
ble. But, this principle is within him, though, per- 
haps, it has never been called into sensible exercise. 
How often do sinners under deep conviction, acknow- 
ledge, that, were it in their power, they w r ould readi- 
ly dethrone the Almighty. If all do not feel the same ; 
it is owing to stupidity and blindness. Their hearts 
are alike. To what else is the tendency of all sin ? 
It is opposition to goodness. God is infinite goodness. 
Therefore, every sinful act is pointed against his go- 
Yernment and being. 

The sinner may commit a thousand sins, and not 



2 8 The worth of the S021I. 

extend his views to their ultimate tendency. Let 
him follow them, and he will tind, that covetousness is 
idolatry — and his great object can never be obtained, 
till he is exalted above all that is called God, or wor- 
shipped. 

Many may think this an illiberal — but it is a true 
statement ; and if you are ever brought to see the 
plague of your own hearts, you will know it — and find 
yourselves more opposed to God, and his kingdom, 
than it is possible for me to describe. Under a clear . 
view of this, you will feel ready to sink into despair, 
and think that nothing can atone for your rebellion 
against God. You have, perhaps, seen some almost 
despairing of mercy — and heard them exclaim, in ago- 
ny, we are ruined and undone for ever — what shall we do? 
This arose from a sense of their sins ; and especially, 
the opposition of their hearts to God and hiskingdom. 

This disposition makes the sinner miserable, though 
he may have gained the whole world. It is a hell in 
his breast. He is like the troubled sea, when it can- 
not rest ; and fully realizes, that there is no peace to 
the wicked. Even while lulled in the arms of carnal 
security, he feels the gnawing of the never dying worm. 
Though he may appear happy, and have great enjoy- 
ment of his worldly affluence— yet, if truth were 
known, he is miserable. Conscience is not wholly si- 
lent. One serious thought of death, mingles his plea- 
sant cup w r ith gall and wormwood. In adversity, he 
has none of those comforts, which they experience, 
who have chosen God for their portion. All attempts 
to drown his sorrow in dissipation, increase the evil, 
and lay a broader foundation for woe. In whatever 
way he may change his object, he is but pursuing wick- 
edness in a different shape : and though his path be 
strewed with flowers, yet it is planted with thorns, and 
ends in death. His profits are small — his losses in- 
calculable. He would suffer a hell on earth, and exe- 
cute vengeance on himself, were God to remove all 
restraints. This will be an essential alteration of his 
^ate, when probation is closed. His disposition will 
then be inveterate. Such beings compose the compa- 



1 he worth of the Soul 2& 

iv of hell, and who can conceive of a state more com- 
pletely ts retched ? 

Here then, fellow-sinner, is your disposition, while 
attached to the world. Unreasonable and odious in 
itself, — opposed to God, in whose hands you are ; — 
who has constantly fed and clothed you 5 and by 
whose kind forbearance alone, you are preserved. 

With this love of the world in your heart, how can 
you hope for heaven ? The Bible teaches, that unless 
your disposition be changed, you must be miserable. 
Your reason — your experience have already taught you 
this. How can you unite with Christians in the delight- 
ful worship of G od ? How be happy in heaven, where 
God is their constant theme 5 — his existence, holiness, 
and government, the subjects of universal congratula- 
tion? 

O sinner, relinquish the hope of heaven, with your 
present disposition. Its joys would be your misery. 
Think and beware, lest God take you away in your sins, 
and doom you to that world of wretchedness, for 
which you are so eminently prepared. 

" When a wicked man dieth, his expectation shall 
perish." How awful then to the wicked, will be the 
day of death ! A great part of their present comfort 
arises from hopes and expectations. These are plac- 
ed on the world. In their abundance, they say with 
the rich fool in the gospel, " Soul thou hast much 
goods laid up for many years — take thine ease, eat, 
drink and be merry." But the king of terrors will 
suddenly disappoint them. When their soul is re- 
quired, wbose shall be those things, which they have 
spent their lives to acquire ? When all hope is re- 
moved, and a full conviction impressed, that they have 
already received all their good things : their hearts 
will be filled with distress before unknown. All their 
pleasures and enjoyments — all their fond hopes and 
expectations, will be gone for ever : and on the Sa- 
viour's solemn question in the text, to which, in this 
world, they would pay no attention, they will dwell 
with amazement and horror — to eternity. 

Who then ; caa soberly view himself in this sitira- 
3 * 



30 The worth of the Souk 

tion, unconcerned, unmoved ? Is it not time for eve- 
ry one, who is impenitent, to repent and turn to God, 
through Jesus Christ ? Can it be other than daring 
presumption, to follow the ways of your own hearts, 
in the total neglect of your eternal interest ? The 
door of hope, is open — a method of escape provided ; 
and the most gracious invitations offered. Listen to 
the voice of God: obey the gospel — and inherit eter- 
nal life. 

Let this subject, then, be a timely reproof to the im- 
penitent, who, without reference to eternity, make 
their pleasures, and worldly interests, the end of their 
existence. — Remember, that you are immortal beings ; 
— that, you have a heaven to win, or a soul to lose ; — 
that you are forming a character for eternity : and as 
you now sow, you shall thus reap. Consider, how 
foolish your conduct in exchanging Christ ; the friend- 
ship of God, and the glories of heaven, for a bubble 
that is to break, and leave you in everlasting wailings, 
O sinner! — perishing immortal ! awake; attend to the 
things of your peace, before they are hidden from 
your eyes. 



SERMON III. 

THE IMPORTANCE OF RELIGION, 



Proverbs iv. 7. 

Wisdom is the principal thing ; therefore get wisdom; 
and with all thy gettings, get understanding. 

The subject of the text, is placed immediately be- 
fore us, in the clearest light. It is as plain to the un- 
lettered man of common sense, as to the biblical com- 
mentator, or most learned critic* Here are no dark 
allusions, or doubtful metaphors. We have no bar- 
ren wilds to pass, to reach the fruitful field of instruc- 
tion. Introductory remarks to elucidate the general 
sense of the passage, would be needless. 

Wisdom is the dignified name, by which Religion is 

distinguished. It is the wisdom from above ; an 

emanation from the infinite fountain, imparting to the 
soul, the moral image of God. Hence it is called a 
participation of the divine nature. Wisdom is, there- 
fore, the principal thing — the dignity, glory, and bless- 
edness of the rational being : worthy the highest esti- 
mation, and most ardent pursuit. 

The nature and happy effects of true religion 
are described in the text and context, accompa- 
nied with the most earnest exhortations. " Get 
wisdom — get understanding. Forsake it not, neither 
decline from the words of my mouth. Forsake her 
not, and she shall preserve thee ; Love her, and she 
shall keep thee. Wisdom is the principal thing : there- 
fore get wisdom; and with all thy gettings, get under- 
standing. Exalt her, and she shall promote thee. 
She shall bring thee to honour, when thou dost em- 



S2 The importance of Religion. 

brace her. She shall give to thine head an ornament 
of gold — a crown of glory shall she deliver to thee." 

DOCTRINE. 

Religion is the great and important concern of man. 

This sentiment, my friends, we all profess to be- 
lieve and honour. Every one of the age of under- 
standing, will readily acknowledge, that Religion is a 
good, thing. In proportion as your minds are enlight- 
ened, and your consciences impressed, you will ac- 
knowledge it the necessary and all-important thing — 
the qualification for present and eternal happiness ; — 
yet, how many of you must be conscious, that, this is 
not the sentiment of your hearts ; — that what you pro- 
fess to believe, you are constantly denying by prac- 
tice. Let us then, in the first place, determine what 
is true Religion. 

The knowledge of God, is one name, by which re- 
ligion is distinguished. " This," said our Lord, 
" is life eternal, to know thee, the only true God, 
and Jesus Christ whom thou hast sent." The Re- 
ligion of Christ, is so well supported by divine re- 
velation, that no one can rationally call it in question. 
The Law of God, is a transcript of his moral perfec- 
tions. It so shines, by its own light, as to carry con- 
viction to every mind, not utterly blinded by spiritual 
darkness. All the duties of religion, are founded in 
the eternal fitness of things. There are indeed many 
other cords, which strengthen obligation. These 
arise from the mercy and kindness of God. But the 
ground of supreme love to God, is the infinite excel- 
lence of his character; or, what he is in himself. So 
that our character as rational beings — our duty as 
moral agents — our obligations as dependent creatures * 
and our interest in the divine favour ; all unite to en- 
force it upon us. 

I would particularly remark ; 

1 • That Repentance is essential to the religion of a 



The importance of Religion, 33 

sinner. That religion, which is genuine, fills the heart 
with grief for sin — excites a hatred and watchfulness 
against it. It is a sensible, heart-breaking sorrow : — ■ 
not such as arises from selfish fears, but from supreme 
love to God, and his holy law ; a genuine principle of 
grace. It is not a sudden ebullition of passion, or 
flood of tears, excited by some adventitious circum- 
stance ; and ebbing and flowing like the tide. It is a 
steady and uniform habit of moral exercises, the fruit 
of a gracious principle, the power and life of religion 
in the heart. It is more affected with the hateful na- 
ture, than the penal consequences of sin. Seeing the 
beauty and excellence of holiness, the soul earnestly 
pursues it, as the greatest good. That sorrow, which 
has not sin, but suffering for its object ; is a selfish ex- 
ercise, and lacks the essential character of true reli- 
gion. This is that " sorrow of the world which w r ork- 
eth death." 

2. True religion consists in right affections towards 
God : — in having all the powers and faculties of the 
soul, conformed to his will, and engaged in his service. 

The heart of man is, by nature, at total enmity with 
God, and his law. The w r ork of divine grace, is to 
change this enmity into love ; — the ferocity of the ti- 
ger, into the meekness of the lamb. This new and 
Christ-like spirit will be habitually manifested, in acts 
of piety tow r ards God, and benevolence to men. The 
soul is enabled to entertain correct apprehensions of 
God, his nature, word, and providence ;-— far different 
from the sublimest flights of the philosopher, or the 
formal speculations of the moralist. It is the spiritual 
discernment of divine glory, by the eye of faith. This 
glory is displayed in his law — in his gospel — and in 
his government of the w r orld. It is near, sensible, and 
humbling. It shows him, more and more of God. 

Again. The pious soul is so conformed to God, as 
to rejoice in all his manifestations of himself. He 
loves his whole character — delights in his justice, as 
well as his mercy ; — admires the wisdom of the gos- 
pel, and gives thanks at the remembrance of his holi- 



34 The importance of Religion. 

ness. He has that endearing knowledge of God, 
which makes him the object of supreme affection — 
his greatest, highest, and only good. He rejoices in 
his presence, and mourns in his absence. This sup- 
ports him under trial, and calms his spirit in afflic- 
tion. He receives every thing kindly ; — -justifies God 
in the deepest sufferings, and thankfully ascribes to 
him the glory of all his mercies. 

3. The religious soul trusts in God ; and for relief 
in trouble, looks to him alone. His language to his 
heavenly Father, is that of Peter, " Lord, unto whom 
shall we go ? thou hast the words of eternal life.' 3 
All my hope, and my help is in thee. God is his refuge ; 
and prayer, his privilege and delight, 

4. He is strongly attached to the things of God, 
and feels their reality and importance. Entering the 
school of Christ, he sits at his feet, with Mary, and 
seeks instruction from his providence, word, and spi- 
rit. The Bible is his treasure, and, on all occasions, 
the man of his counsel. He studies it, with fixed and 
prayerful attention ; earnestly desiring to be more en- 
lightened in its doctrines, and more conformed to its 
precepts. Having tasted that the Lord is gracious ; 
he thirsts for the " sincere milk of the word, that he 
may grow thereby." 

Such, I conceive, judging from scripture and Chris- 
tian experience, is true religion, its nature and prac- 
tical influence. 

I now proceed, in the general doctrine, to consi- 
der the importance of religion. Wisdom is the princi- 
pal thing. 

L Religion is a reality, and not u a cunningly de- 
vised fable." Christianity is established by incontes- 
tible evidence, as a religion from God. The broad 
seal of heaven is upon it. It is a sure word of prophe- 
cy, built not on the uncertain principles of philoso- 
phy ; but on the testimony and the truth of God* it is 



The importance of Religion. 3D 

confirmed, not merely by internal evidence, but by 
prophecies and miracles; — the voice of inspired pro- 
phets and apostles; and the testimony of the Son of 
God ; sealed with his own blood. 

There is a God in heaven, who enjoins religion 
upon men ; — that God, in whom we live and move and 
have our being; — who multiplies his witnesses all 
around us, and is continually showering his blessings 
upon us. Every visible ob ect, and every passing 
event, speak his power and providence, and render it 
certain, that there is a God of infinite perfection and 
glory. This God hath commanded us to love him 
with all our heart ; and obey him with all our pow- 
ers. His law is holy, just, and good;— -reasonable and 
right. We have all fallen from God, and become de- 
praved, corrupt, and polluted. The only way by which 
w r e can now become religious, or be recovered from 
the ruins of apostasy, is by faith in Jesus Christ. 
This, however, does not lessen our natural obligation 
to love and obey God. The precepts of His law, are 
sanctioned with an infinite penalty, and from this, He 
will not make the least abatement. Religion com- 
prizes our duties to God, which arise from our rela- 
tion to him, as our Creator and moral Governour. 
On this ground, he justly requires us to love his cha- 
racter — obey his commands ; — and trust in him for 
protection and safety. This is a just conclusion from 
his being and perfections ; and our own characters 
as rational and accountable creatures. This is reli- 
gion. Therefore, it is a reality. 

2. If God hath enjoined a religion upon us, how 
great are our obligations to embrace it ! 

In this view of the subject, what shall I say ? How 
shall I speak of infinite things ? — -with what language 
paint the importance of Religion ; or prevail with my 
fellow-men to believe and embrace it ? 1 need the 
eloquence of angels. — O may God add the blessing of 
his Spirit. 

I w r ould then tell you, my friends, what you have 
often been told — the importance of religion is such. 



36 The importance of Religion. 

that, it involves our eternal interests. No other sub- 
ject requires so speedy, diligent, and unwearied atten- 
tion. When the aid of earthly physicians is wanted, 
and their patients are about to expire — nothing must 
delay the application. The utmost dispatch is made; 
— for, life is at stake. But, what shall I say, when the 
immortal part is bleeding and dying — ready to fall 
under the- weight of divine wrath, and the sword is 
drawn to strike the fatal blow ? Jesus, the only phy- 
sician, stands ready to receive, to pardon, sanctify and 
save, the ruined creature ; — the blessing and the curse 
— life and death are set before us ; and the terms of- 
fered ; on the refusal of which, eternal death 'is inevi- 
table ? — Who can but feel the importance of religion 
— who remain insensible, that " wisdom is the princi- 
pal thing ?" It is surely because men's eyes are hol- 
den, that, they are so indifferent to the concerns of 
their souls. The apostle has assigned the true cause ; 
and it is indeed one of the most alarming nature. " If 
our gospel be hid, it is hid to them that are lost; in 
whom the god of this world, hath blinded the minds of 
them that believe not ; lest the light of the glorious 
gospel of Christ, who is the image of God, should 
shine unto them." 

3. Without the love of God in our hearts, we have 
neither the comforts of religion ; nor any right to the 
least temporal good. We may abundantly possess all 
the necessaries and comforts of this life ; but remember, 
we have no right to them. We take them on terms, on 
which God doth not bid us welcome. They are plun- 
dered property in our possession ; and we shall be 
dealt with as robbers of God. Sin wholly divests us 
of the right to any good, and justly exposes us to eve- 
ry evil, both in this life and the future. But religion, 
through faith in Christ, brings a covenant title to all 
needed comforts. It has the " promise of the life, 
that now is, and of that which is to come." Besides, 
its spiritual benefits are the richest blessings ; — peace 
of conscience ; joy in the Holy Ghost; assurance of 



The importance of Religion* 3't 

God's love ; and the enjoyment of his blessed com- 
munion. 

Is good then of importance ? religion is the princi- 
pal thing ; the one thing needful. Is happiness the 
object of desire ? — religion is the life of the soul. Its 
comforts and blessings are unanswerable arguments to 
embrace it. In what an attractive light, does the wise 
man in the connexion of the text^ detail the blessings 
of religion! Both temporal and eternal benefits are 
its fruits. 

4. Under all our afflictions and troubles, we shall have 
a God ; — an heavenly Father — an Almighty Friend. 
How great a comfort is this ! how infinitely outweigh- 
ing all we can sacrifice, in forsaking the service of 
sin ! How great a privilege, under every sorrow, to 
have an almighty friend, in whom we may trust with 
perfect confidence ! This will ease the heaviest bur- 
den, and sweeten the bitterest cup. Every step to- 
wards so happy a state, however painful in rtself, may 
well be an object of desire. Even the distress of the 
convicted, pressing into the kingdom of heaven, is pre- 
ferable to all the pleasures of the carnal. There is a 
natural fitness in the creature's lying at the foot of his 
Creator ; and flying to God, in trouble. When the 
soul has secured his favour, it has an interest in all the 
precious promises of the covenant, ratified and con- 
firmed in Christ. O how great the comfort and sup- 
port of Christians ! Though weak and helpless, yet 
the Lord is their strength ; — Christ, their compassion- 
ate — their sufficient Saviour. Him they supremely 
love : and " in him, though now they see him not, yet 
believing, they rejoice, with joy unspeakable and full 
of glory." 

APPLICATION. 

J. This subject presents to the Christian a power? 
ful argument, to reach after higher attainments in re- 
ligion. Surely they, who have tasted and known its 
sweetness, must highly prize it — strive for a neareV 

4 



08 The importance of Religion, 

acquaintance with God ; and a greater conformity io> 
him. Dear Brethren ! fVisdom is the principal thing* 
Therefore get wisdom, and zvith all your gettings, get 
Under standing. 

2. To those yet in their sins, let this be a constrain- 
ing motive, to make Religion their great concern. It 
is the principal thing — a reality of eternal importance* 
Without it, however prosperous in this life, you cannot 
be happy. All your abundance will leave you indi- 
gent for ever. You must soon die accursed, and suf- 
fer the pains of eternal death. 

Alas ! how many under the gospel, are deaf to the 
calls of mercy, and treat religion, not as the principal \ 
but as a worthless thing, and beneath their regard. 
How many such are among those whom I address*—- 
concealed under the forms, and, perhaps, under the 
profession of religion ! 

My Christian brethren, are you wholly free from 
this sin ? You hope, that you have the love of God 
in your hearts, and tasted that the Lord is gracious. 
You have made a profession of religion, and covenant- 
ed to walk in obedience to Christ. Put, then, these 
solemn questions to conscience \ Do you honour Re- 
ligion, in every Christian duty, as your profession and 
covenant engagements require ? Do you sensibly es- 
teem Religion as the principal thing, and manifest it to 
all around you ? O my brethren, be humble and en- 
deavour to reform every thing amiss. It is time to 
awake from sloth — -to be alive to this important sub- 
ject ; to walk worthy of your high vocation. " Know- 
ing the time, that now it is high time to awake out of 
sleep, for now is our salvation nearer than when we 
believed. The night is far spent ; the day is at hand 
■ — let us, therefore, cast off the works of darkness, and 
let us put on the armour of light." 

Let all try their ways, and examine their hearts : 
how they stand in relation to this important concern. 

Your c tupidity is your danger. This, instead of se- 
curing comfort, seals your destruction. Be assured, 
that if you supremely delight in any object inferior t* 



The importance of Religion. S K J 

ad, and seek happiness ultimately from it, you re- 
fuse the instruction, and disobey the call of God, 
You despise religion, and ljvcin the world without God, 
and without hope. You would surely think that man 
insane, who should prefer pain to pleasure ; shame 
to honour ; and death to life. Yet, this would be 
wise and prudent, compared with making any created 
object, your supreme good. But alas ! how common 
is this insanity : — how characteristic of mankind ! 

To glorify God, is the chief end of man; for which 
we are preserved in life ; and favoured with rich and 
abundant instruction from the word of God, and the 
institutions of the gospel. 

To enjoy God is our highest and only happiness* 
This is inseparably connected with the end of our ex- 
istence ; and necessarily implies all that is excellent 
and dignified in the human character ; every thing- 
perfective of a rational being. 

These are some of the first principles of our holy 
religion ; the rudiments of Christian knowledge, which 
our parents taught us in lisping infancy ; and which 
we also teach our children. Do we not embrace the 
form for the substance ? While the words of instruc- 
tion are in our lips, is the spirit of it in our hearts, 
and the counterpart exhibited in our lives ? Should 
we give our children a practical comment upon the 
first answer in their Catechism, would it not add a 
double influence to parental instruction, by convincing 
them, that we believe what we profess, and actually 
practise the lessons we teach ? This is the only way 
\o give evidence, that we possess religion — esteem 
wisdom the principal thing ; — are in earnest to secure 
this treasure : and, with all our gettings, to get under- 
standing* 



SERMON IV. 

INDECISION IN RELIGION, UNREASONABLE, 
SINFUL, AND RUINOUS. 



1 Kings xviii. 21. 

And Elijah came unto all the people, and said, How long 
halt ye between two opinions. 9 If the Lord be God, 
then follow him; and if Baal, then follow him : And 
the people answered him not a word* 

The history of the text is given, in the chapter 
from which h is taken. It is solemn, and full of in- 
teresting instruction. Under the wicked reign of 
Ahab, and through his corrupt influence, there was a 
general apostasy to idolatry. The whole nation of 
Israel, king, priests, and people, with the exception of 
a small remnant, had revolted from the worship of the 
true God, and sunk into this abominable wickedness. 
The prophets of God were slain : — his altars thrown 
down ; and the faithful reduced to a very small num~ 
ber. Consequently, divine judgments were heavy 
upon them. No rain fell for three years and a half. 
The fruits of the earth were cut off; and, in the se- 
verity of the famine, scarcely any thing remained for 
the sustenance of man or beast. In this distress- 
ing condition, the Most High was pleased to appear, 
ibr the confusion of BaaPs worshippers, and the glory 
of his great name. By a miracle, wrought in the 
sight of all Israel, answering the sacrifice of Elijah by 
lire from heaven, the prophets of Baal were confound- 
ed, and the whole multitude, astonished and convinc- 
ed, shouted, The Lord, he is the God : — The Lord, he 
is the God* 

In their wretched circumstances, it is supposable, 
at least, that they began to have some serious reflect 



Indecision in Religion, $c. 41 

tions ; — to be partially convinced, and half determin- 
ed to seek the Lord God of their Fathers. But these 
reflections, if felt, had not effected their reformation; 
or operated any further, than to bring them into sus- 
pense. The prophet, instructed by God, upbraided 
them for their foolish hesitance ; and in the ears of 
the assembled nation, exclaimed, tt How long hall yt 
between two opinions? If the Lord be God, follow 
him; but if Baal, then follow him: And the people 
answered him not a word." Inexcusable wretches ; 
what could they answer ? Stripped of all the common 
pleas of stupid sinners, their mouths were closed in 
dumb conviction. 

Hence I educe this general doctrine ;— 

Indecision in religion is unreasonable, sinful, and 
ruinous. 

I. I will point out the character. 

II. Expose the conduct. 

Who may be said to halt between two opinions ? 

1. Those, who, convinced of the importance of 
religion, and the necessity of repentance 5 hastily re- 
solve to repent and embrace religion, yet soon fall 
from their resolutions, and postpone the duty. " The 
way of transgressors is hard 3 ' — often painful. To go 
contrary to the voice of reason ; the dictates of con- 
science, and the authority of God ; is difficult indeed — - 
a task more than sufficient to balance the pleasures 
of sin. Their ease, being stupidity only, is often in- 
terrupted. It is but a negative enjoyment, which can 
be no longer maintained, than, while they walk in dark- 
ness, and shut their eyes against every ray of truth. 
This is more than they can always do. There is a 
certain horror and anguish in sin, before it is swal- 
lowed up in hell : a vanity and vexation of spirit, 
folded in all earthly enjoyments. All do not equally 
realize these uncomfortable feelings ; — there are {ew, 

4 * 



42 Indecision in Religion^ 

however, of Christian education, who have not exp£* 
rienced them. Appeal to conscience. Have you 
never had a sense of the dangerous consequences of a 
sinful life? — never determined to forsake the plea- 
sures of sin 5 and seek your peace with God ? Such 
were the feelings of Felix, though bred a heathen* 
When he heard the gospel from the mouth of Paul, 
he trembled. Why did the Roman governour trem- 
ble ? Because his conscience was awakened by di- 
vine truth. He felt himself a sinner, exposed to the 
wrath of God ; and that the gospel, which his heart 
obstinately opposed, was the only way of salvation. 
He, accordingly, seems to have been driven into some 
momentary resolution to embrace it. Perhaps, like 
him, you have indulged the same delay. Present dis- 
quiet is eased, by a flattering resolution of future re- 
pentance. But, when? Felix halted between two 
opinions, and trembled no more. God's time with 
him, was now past; — his own never came. 

2. All hypocritical pretenders to religion, who hold 
the truth in unrighteousness ; and have a form of God- 
liness, but deny its power. 

Such characters are mingled in every society of 
Christians, on earth. There are ever tares among the 
wheat ; and the visible branches of Christ's mystical 
vine, do not all bear fruit. These, of all BaaPs wor- 
shippers, are the most concealed, and secured from 
conviction. 

Such are the deep, and winding labyrinths of hy- 
pocrisy in the heart 5 it is capable not only of deceiv- 
ing others, but of the highest degree of self-deception. 
It can mistake its natural selfihsness for true grace. 
While professing to submit to the righteousness of 
God ; the deluded soul is seeking to establish his own 
righteousness, and following after Baal. 

3. They halt between two opinions, who make pre- 
tensions to religion, and yet are so unsettled in their 
sentiments, as to be frequently changing from one sect 
to another ; ready to embrace almost any new opin- 



Unreasonable j sinful, and ruinous. 43 

ion, or scheme of doctrines. — Such instability, with all 
tenderness to weak-minded professors, must be con- 
sidered as a dark symptom in the Christian ; as far as 
the essentials of religion are concerned. It affords not 
the best evidence, of a heart established in grace, and 
of that thorough conviction and love of the truth, which 
is essential to a saving faith. The mind of the Chris- 
tian though candid and docile, is yet firmly fixed ; — 
not from the blind obstinacy of party zeal, or bigoted 
adherence : but. a thorough conviction of the great 
truths of the gospel, as from God, and sanctioned by 
his authority. The genuineness of his faith, is tried 
by false doctrines, as gold is tried by the fire. He 
does not halt between two opinions. He knows the 
things of God, and is rooted and grounded in the 
truth. 

4. In general. All unconverted persons, ara 
chargeable with this inconsistency. Happiness is the 
ob,ect of universal desire and pursuit. But every 
natural man is seeking it, only in carnal gratification. 
He who places his happiness in this, and pursues it a^ 
his ultimate object, seeks indeed his God ; — but it is 
an idol ; — and he belongs to the class described by the 
apostle, " whose God is their belly ; who mind earthly 
things." 

Viewing the mistaken nature of such a choice ; so 
repugnant to reason and conscience ; and the restless, 
fruitless cravings, attending its pursuit ; — they may 
well be addressed in the language of the prophet 5 
" How long halt ye between two opinions ," and con- 
tinue to practise what reason condemns ? "If the 
Lord be God, follow him." If good be your object, 
seek the supreme ; and not those inferior enjoyments, 
which must perish with the using. 

Mankind are naturally idolaters. They are ever in- 
clined, to forsake the worship and service of the true 
God, and erect some idol in their hearts, if not in their 
temples. They are unwilling to serve God, but as the 
means of serving themselves. Though in words, they 
profess to know him, yet, in works, they deny him : and 



44 Indecision in religion, 

render that glory to another, which is due to him aldne* 
Religion is not the object of their choice ; but its ad- 
vantages, its honours, its rewards : — not Jesus Christ 5 
— but the loaves and the fishes* 

Reason may often remind them of their folly — re- 
peated disappointments, impress conviction, and ar- 
rest their course. Their consciences are awakened. 
They are afraid to go forward and unwilling to re- 
turn. They vibrate between their duties and their 
pleasures — in suspense, whether to follow God or 
Baal. The current of their affections, though clog- 
ged, is not turned. As soon as the obstructions are 
removed, it flows again freely in its natural channel. 

II. To expose the folly of this conduct, — weigh 
well the following reasons. 

1 . We have sufficient instruction in the fundamen- 
tal truths of religion ; and duty is made plain. 

Reason teaches the being, perfections, and authori- 
ty of God 5 — the universality, and justice of his go- 
vernment. The holy scriptures abundantly declare 
the ruined state of man, and point to the method of 
recovery, by faith in the Son of God. Both reason 
and revelation proclaim the same truth, that, " The 
fear of the Lord is the beginning of wisdom, and to 
depart from evil is understanding." 

2. Our time is short. Happiness depends upon 
serving and pleasing God. To be indifferent towards 
the supreme good, is choosing evil ; and to halt be- 
tween two opinions, is direct and continued rebellion. 
The command of God is positive, and admits of no de- 
lay. " My Son, give me thy heart." Unless we thus 
devote ourselves to God, we are the children of diso- 
bedience, and heirs of eternal death. From this state 
of guilt and wretchedness, we must immediately flee, 
to escape that eternal storm of divine wrath, which 
hangs over the impenitent, and is ready to burst upon 
them. For this important work, but a short time is 
allowed. Life is justly compared to a vapour, which 



Unreasonable, sinful, and ruinous. 43 

appeareth for a little time, and then vanisheth away* 
Yet, on this, our everlasting happiness is suspended, 
and every moment big with eternal consequences. 

3. We have a great and important work to accom- 
plish. To be purified from sinful affections, — prepar- 
ed for death ; and enabled to rejoice in a well ground- 
ed assurance of eternal life ; are momentous concerns, 
and require our utmost diligence. Hence, the Chris- 
tian life is active, laborious, and comports not with 
halting indifference. It is described, by terms and 
figures, expressive of the most vigorous and determin-, 
ed exertion — as watching — striving — running — wrest* 
ling — pressing forward — labouring and fighting* In 
this way, " the kingdom of heaven suffereth violence ; 
and the violent take it by force." 

4. The service of God, is the only proper employ - 
mentof a rational being ^ and the only business, which 
will yield us any profit. Our duty and happiness are 
inseparably connected. Religion is worthy to be cho- 
sen for its own sake. Its ways are ways of pleasant- 
ness, and all its paths, peace. It is the medium of 
communication between earth and heaven ; and the 
golden chain which unites the universal family of 
God, under one common Head — the great Supreme, — 
the Everlasting Father. It is the pearl of great 
price ; — the only true riches 5 and sufficient to satisfy 
the desires of an immortal soul. " Whosoever," said 
Christ, " shall drink of the water, that I shall give 
him, shall never thirst." The reason is immediately 
assigned — " The water, that I shall give him, shall be 
in him, a well of water, springing up into everlasting 
life." Religion is a constant and unfailing source of 
enjoyment. On the other hand, no man can find that 
happiness in earthly good, which all are earnestly 
seeking. The world, with all its fullness, glory, and 
pomp, is utterly incommensurate to the wide and deep 
capacity of an immortal spirit. Seeking happiness, 
therefore, in worldly enjoyments, we labour in vaiou 



4$ Indecision in Religion, $ t\ 

Weariness attends the pursuit : disappointment and 
misery crown the end. 

Do not our own consciences testify the unhappy 
situation and inexcusable folly of all, who are undeter- 
mined in the concerns of their souls ? Why then halt 
ye any longer between two opinions ? What real 
profit, have you ever found in all those things, of which, 
you have so much reason to be ashamed ? Though 
you have always idolized the world, and sacrificed to 
Baal from morning till evening ; has he ever answer- 
ed you ? ever given you a reward equal to your ser- 
. vices, or your desires ? You must say, jVo. Vanity 
and vexation of spirit, is all that you have realized. — 
Change then your service, for that of a different mas- 
ter. " If the LordbeGod, follow him." Christ'syoke 
is easy — his service delightful — his rewards are glori- 
ous, Amen. 



SERMON V. 

THE GUILT OF UNBELIEF. 

John xvi. 9, 

Of sin, because they believe not on rat. 

These words are a part of that concise and me" 
morable description, which Christ gave his disciples, 
of the process of the Holy Spirit, in regeneration* 
" And when he is come, he shall reprove the world of 
•sin, of righteousness, and of judgment. Of sin. because 
they believe not on me. Of righteousness, because I 
go unto the Father, and ye see me no more : Of judg- 
ment, because the prince of this world is judged.'" 
Thus, the great and alarming truth, impressed on the 
mind of the sinner, awakened by the influences of the 
Holy Spirit, is the sin of unbelief — of rejecting Christ. 
u Of sm, because, they believe not on me." 
—Unbelief is, of all others, the sin most provoking to 
God. In this light it is represented, tijroughouc the 
sacred volume. Being the exact contrast of that 
faith, which distinguishes the saint ; it marks the cha- 
racter of all the impenitent — effectually bars the soul 
from God ; — incurs the most awful threatenings of 
heaven, and seals the sinner's destruction. " He that 
believeth not, shall be damned." This sin, however, 
forms the universal, natural character of mankind. 

The design of this discourse, is, to consider. 

L The nature of unbelief . 
II. Its guilt* 

I. The nature of unbelief. 

By unbelief, we are to understand, not simply the 
want of assent, but, opposition of heart to the gospel, 



48 The guilt of unbelief. 

or as expressed by the apostle, " Being enemies to the 
cross of Christ." Men are often rationally convinced, 
while their hearts remain totally opposed. It is ever 
so with the awakened, before they are renewed. As 
faith and unbelief are opposites, and as love is the es- 
sence of faith ; unbelief is the same as hatred, or con- 
tempt. Let their hearts be right, and men will imme- 
diately believe in Jesus Christ. But, with their root- 
ed opposition to God, the truth, if acknowledged at 
all, is held in unrighteousness. Christ crucified was 
to the Jews a stumbling-block, and to the Greeks 
foolishness ; not because they disbelieved the fact of 
his crucifixion, but because they were enemies to the 
humbling doctrines of the cross. They saw no beau- 
ty in him ; — did not acknowledge his mediatorial cha- 
racter ; nor believe in him as their Saviour. 

This is represented in scripture as the condemna* 
tion of mankind, and the source of all other sins. It 
is the cause of carnal security, and a stupid conscience. 
Did not men shut their eyes against the light, and 
choose to remain blind ; their consciences would al- 
low them no peace. With an unbelieving heart, they 
could never be at rest. Nothing but unbelief, bars 
men from Christ. He says, " Ye will not come unto 
me, that ye plight have life." This is taught, by the 
Holy Spirit, in his operations upon the souls of men. 

To every man savingly enlightened, unbelief ap- 
pears a sin of the first magnitude. In the text and its 
connexion, our Saviour tells his disciples, that the 
Comforter, whom he would send, " which is the Holy 
Ghost, when he is come, will reprove the world of sin, 
©f righteousness, and of judgment — of sin, because they 
believe not on me." Can there be a more decided de- 
claration, that the sin of unbelief, is of all others, the 
most aggravated ; and the principal arrow that pierces 
the heart of the penitent ? This is the sin, which will 
finally, and does now, condemn us. "He thatbelieveth 
not is condemned already." Whatever may be our 
character among men — is of no consequence. With- 
out faith in Christ, we are condemned. " He that be- 
lieveth not the Son, shall not see life ; but the wrath 
^f God abideth on him." I will now,. 



iY/e guilt of unbelief. 49 

II. Attend to a few reasons of the peculiar aggrava- 
tion of this sin. 

1. It is against the clearest light, and direct disobe- 
dience to the express command of God. We cannot 
plead ignorance of duty. The means of knowledge 
are abundant. Christ hath brought life and immor- 
tality to light, in the gospel — has made infinite provi- 
sion for us, and commanded the ends of the earth to 
look to him and be saved. Rejecting Christ, there- 
fore, is sinning against light. The aggravation of sin, 
is ever proportionate to the light, against which it is 
committed. Christ said of the Pharisees, " If I had 
not come, and spoken to them, they had not had sin ; 
but now, they have no cloak for their sin." 

2. It is directly opposing all the purposes of divine 
grace. It is the will of God, that all men honour the 
Son, even as they honour the Father : and to glorify 
him by the salvation of men. This was his end in 
creating the world, — and which he prizes above all 
his other works. Bat unbelief is particularly oppos- 
ed to this scheme of heaven, and robs Christ of all his 
glory. It is easy, therefore, to see, that it must be 
highly provoking to God. If your dependant servant 5 
whom you had laid under the strongest obligation, 
should be ever striving to defeat the object of your su- 
preme wishes ; would you not feel it, in the highest de- 
gree, ungrateful and injurious ? Would he not be a 
vile wretch? Yet, this is but a faint picture of un- 
belief. Mankind thus oppose the Majesty of heaven* 

3. Unbelief is a continual insult offered to God, and 
casts contempt in the face of all his perfections. As 
the whole of his character is displayed in man's re- 
demption ; — opposing this, is opposing every thing 
good ; and striking, not Only at the throne, but at the 
being of God. It combines the guilt of every sin, in 
one ; and is the most heaven-daring coi tempt, of 
which a creature can be guilty. The unbeliever jus- 
tifies himself in every particular, and charges all his 

5 



50 Tlce guilt of unbelief. 

guilt upon God. He despises his mercy — gives the lie 
to his truth — returns with hatred his love — robs him 
of his holiness— censures infinite wisdom — abuses the 
richest goodness ; and bids defiance to Almighty pow- 
er. What is wanting to fill up the measure of its ma- 
lignity ? 

4. Unbelief, is resisting the gracious strivings of the 
Holy Spirit, It is despite to the Spirit of grace* 
Notwithstanding the provocations, which sinners are 
continually offering to God by unbelief; — he is con- 
stantly calling and inviting them to return and live* 
He is striving with them, by his Spirit, for their good. 
Christ the compassionate Saviour says, " Behold I stand 
at the door and knock, — if any man hear my voice 
and open the door; I will come in to him, and sup 
with him, and he with me." And he comes, offering 
salvation and eternal life, the purchase of his blood, 
to all who will receive him. But, unbelief opposes 
all these overtures of mercy. The more God strives 
with sinners, the more they resist. The louder Christ 
calls and knocks, the more obstinately they refuse — the 
more firmly bar the door. Thus they will continue, till 
in the day of God's power, they are made willing. If 
they are ever saved, it is in opposition to themselves. 
When a sinner is subdued by divine power, and made 
an heir of salvation, he sees, that he has obtained what 
he had never prayed for, nor even desired. It is 
sovereign, unsought grace — the gift of a holy heart. 
" I was found of them that sought me not." 

5. It is persecuting, and crucifying Jesus Christ. 
u Why persecutest thou me ?" was Christ's overwhelm- 
ing charge, against unbelieving Paul. It was sin that 
nailed the Saviour to the cross ; and every act of un- 
belief, is a fresh thrust at his sacred side. By it, we 
justify the conduct of the Jews ; and become accessa- 
ry to the guilt of those, who actually put Christ to 
death. We are like his ancient persecutors, and 
should act the same part, were the opportunity agaifc 
presented. 



The guilt of unbelief. 01 

Unbelief, though the most heinous, is yet the least 
regarded sin. Strange, that any who read and profess 
a belief in the Bible, should remain insensible of its 
guilt. But daily facts are proof. Men can ease their 
consciences with a form of duty, and build a fond hope of 
heaven on the foundation of their own works ; — while 
continually rejecting Christ. Certain offences against 
men, and these comparatively small, may fill them 
with remorse ; but this crime against God and Jesus 
Christ, is unfelt. If they are but negatively virtuous/ 
or abstain from scandalous immoralities, it gives them' 
no uneasiness, to crucify Jesus Christ, daily ; and 
they can sleep with the blood of the Son of God, in 
their skirts. We look back, and wonder at the infatu- 
ation of the Jews, who put Christ to death; yet, 
with clearer evidence of his character, we possess the 
same temper, and exhibit essentially the same con- 
duct. It is the heart, which determines character, 
and constitutes criminality. " He that hateth his 
brother, is a murderer." Is hatred to Christ, an ex- 
ception to this rule ? 

IMPROVEMENT. 

1 . We have seen, in several particulars, the nature 
and guilt of unbelief. In application of the subject, let 
sis now look at its awful consequences* Contempt of the 
gospel, and rejection of Christ, will not only seal the 
destruction of our souls ; but draw down the severest 
judgments of heaven, in time. This truth is esta- 
blished, both by the word and providence of God. He 
hath ever testified his abhorrence of such daring re- 
bellion, and will awfully vindicate the honour of his 
insulted majesty. This sin was the condemnation of 
the Jews, and the cause of their signal punishment. 
They are a standing monument, of God's righteous 
indignation against unbelief, and such indignities offer- 
ed to his dear Son.— Fie that refuses to bow to the 
sceptre of his grace, shall be crushed by the rod of his 
wrath. Heavy woes were denounced by our Saviour,, 
against such places, as were guilty of abusing the gog** 



52 T7ie guilt of unhelief. 

pel. " Woe unto thee Chorazin, — woe unto thee 
Bethsaida." But, my friends, let us not, in a general 
application of truth, fail of personal conviction. The 
subject is too near and interesting. It is between God, 
and our own souls. Let it, therefore, never enter our 
minds, unaccompanied with the threatening. " He that 
believeth not shall be damned." With a solemn 
pause, let us call to mind our contempt of Christ, and 
abuse of his grace. God has distinguished us by his 
goodness ; and do we owe him no return ? He hath set 
light and knowledge before us ; favoured us with the 
means of grace, and the instruction of the gospel. Shall 
we despise these mercies — turn and trample on them ? 
Can we expect divine smiles, unthankful and unbeliev- 
ing ? We are ever in the greatest danger, when we feel 
the most secure in sin. Are our hearts too hard to be 
moved with the threatenings, or melted by the invita- 
tions of heaven? Shall we continue in our wicked- 
ness, and harden our hearts ? Christ is calling us, as 
he did to Jerusalem, in the language of infinite com- 
passion. " If thou hadst known, even thou, in this 
thy day, the things that belong unto thy peace" — and 
awful reason have we to fear, that in justice to his in- 
jured grace, he will again add, " but now, they are 
hidden from thine eyes." 

2. I cannot but remark, that the happiness of the 
proud and carnal, instead of exciting envy, should 
move the compassion and tears of Christians. Have 
you, my brethren, imbibed the spirit of Jesus, the di- 
vine friend of sinners, who could weep over his ene- 
mies, and even lay down his life for their salvation ? 
And can you not, looking through all the glare of 
worldly pomp, the deceitfulness of riches, and the 
fascinations of pleasure, feel yearnings of the tender- 
cst pity for your fellow mortals ; who alas ! feel no 
concern for themselves? Does not this stupidity 
move you ? In the sanctuary of God, you have un- 
derstood " their fearful end" — that " destruction and 
misery are in their way ; and the way of peace, have 
they not known," They put far off, the evil dar: 



Tkt guilt of unbelief. 0$ 

and with hearts of unbelief, harden in iniquity. Giddy 
And thoughtless, they sail down the rapid current of 
}if c -_the fading charms of this dying world engross 
their attention, and enslave every desire of their 
hearts. They spend their days in pleasure, and in a 
moment go down to the grave — 

" Here, in this life, their pleasure lie?j 
And all beyond is pain.' ' 

O mourn for them : — Entreat them to consider. 
Pray fervently for them — that God would pity the pre- 
cious souls he hath made, and have mercy on the 
works of his hands. 

3. What abundant cause have all, to be deeply 
humbled before God ? Of how much have Christians 
to accuse themselves ? Unbelief, is our most beset- 
ting sin, and calls for humiliation and Godly sorrow. 
How long have many already continued to reject 
Christ — despise the offers of his grace, and daily cru- 
cify the Son of God afresh. O Sinner, awake and at- 
tend to the things of your peace. Look on him whom 
you have pierced, and mourn. Be humble for your 
ingratitude. Drop tears of ingenuous shame, at the 
recollection of your guilt ; and confess your sins to God, 
with unfeigned contrition. Behold, the compassion- 
ate Immanuel stands ready to receive every returning 
prodigal. He has the same commiseration for sinners 
now, as when he groaned and died for them. Lay 
aside, then, your vile unbelief, and submit to Ghrist. 
u Acquaint now thyself with him, and be at peace ; 
thereby good shall come unto thee." A good that* 
will secure your peace in time, and your happiness ro 
eternity. Amen. ; 



SERMON VI. 

GOD ANGRY WITH THE WICKED, 

Psalms vii. 11. 

Godjudgeth the righteous; and God is angry with the 
wicked every day. 

Here are two characters presented, which include 
all moral beings. Their relation to the great Gover- 
nour of the world, as objects of his approbation or dis- 
pleasure, is also expressed : — all the good which ani- 
mates the hopes of the one ; and all the evils which 
may arouse the fears of the other, are virtually con- 
tained in the text. " God judgeth the righteous ; and 
God is angry with the wicked every day." 

From the immutable rectitude of God, it must fol- 
low, that there is not merely a circumstantial, but an 
essential difference between characters so differently 
viewed and treated by him. The righteous judge of 
the world, doth not acquit nor condemn, without regard 
to moral character. He will make the most equitable 
discrimination, for he hath solemnly declared, that 
he " will render unto every man according to his 
works" — that we " shall discern between the right- 
eous and the wicked — between him thatserveth God, 
and him that serveth him not." The one has, there- 
fore, every thing to hope from his favour — the other, 
every thing to fear from his wrath. This is evident 
from the text. u God judgeth the righteous;" and 
ever will judge or vindicate them — and God is angry 
with the wicked, not, at one time, in distinction from 
another ; but, every day, constantly, and for ever. How- 
solemn is the thought ! What. subject can be more 
interesting ? 



God angry with the wicked. 5D 

The term judging, is here used in a sense, peculiar- 
ly significant and emphatical. Being contrasted with 
the anger of God against the wicked — it expresses his 
love to the righteous. 

Another important idea may be implied in the term 
judging ; — that, God, inhis favourto the righteous, not- 
withstanding their ill-deserts, acts perfectly as a God of 
justice. His expressions of mercy, are equally the ex- 
pressions of his justice — not of distributive, but general 
justice, God acts not in opposition to his own charac- 
ter, nor builds one perfection on the ruins of another* 
He is therefore represented, in bestowing good upon the 
righteous, acting as a righteous judge, as well as a gra- 
cious Father. i; God judgeth the righteous and the 
wicked." The same word is used, to express the re- 
wards of his grace, as the retributions of his justice. 
Hence, we may understand, that the righteousness 
of God, is, in both, made equally visible. This was 
the design of the atonement according to the apostle ; 
" Whom God hath set forth to be a propitiation, 
through faith in his blood ; to declare his righteous- 
ness, for the remission of sins that are past, through 
the forbearance of God ; — to declare, I say, at this 
time, his righteousness, that he might he just, and the 
justifier of him that believeth in Jesus.*' Rom. iii. 25 s 
26. The righteousness of God — his love of holiness, 
and hatred of sin, are manifested in the cross of 
Christ. So, that he is a just God, in pardoning and 
receiving to favour, every believer in Christ. , The 
apostle John also, with the same allusion, says, " If 
we confess our sins, he is faithful and just, to forgive 
us our sins, and to cleanse us from all unrighteous- 
ness. *' 1 John, i. 9. In this, the wisdom and glory 
of the gospel appear. God maintains the same cha- 
racter, in his favour to the righteous, as in his severi- 
ty to the wicked. Both arise from the same moral 
necessity, — his unchangeable perfections. Godjudg^ 
eth the righteous ; and God is angry with the wicked 
every day. 

I shall now confine my remarks to that clause of the 
verse, which represents God as angry with the wick- 



5*6 God angry with the wicked. 

ed. The term wicked, strictly applies to all mankind ; 
as fallen creatures ; — yet, in the text, it is peculiarly 
appropriated to the impenitent sinner, in opposition to 
the penitent, denominated righteous. 

In discoursing from the text, I shall consider : 

I. What, we are to understand, by the anger of God, 

II. The certainty of his anger with the wicked. 

I. What are we to understand, by the anger of 
God? 

One affection in the divine mihd, is frequently ex- 
pressed in scripture, by the term, anger. God is of- 
ten spoken of as being angry — as hating — having 
wrath, vengeance, and fury. " They have provoked 
me to anger with their vanities. Thus saith the Lord 
God, behold my anger and my fury shall be poured 
out. I will pour out my fury upon thee, and accom- 
plish mine anger upon thee. He poured out his fury 
like fire. I will cause my fury to come up into my 
face." These are strong expressions of God's ab- 
horrence of sin : — but they are figurative, and not to 
be understood in their common acceptation ; as used to 
express the feelings and passions of men. God is said 
to be slow to anger. Here, the term respects the exe- 
cution of justice ; — the affection, being expressed for 
its effects. It means that God doth not punish sin 
immediately — but is patient, and long-suffering : — not, 
that it requires a series of sinful actions to move his 
anger. Whatever may be the anger of God, it is ever 
in exercise towards sin. u He is of purer eyes, than 
io behold iniquity." Yet God saith, " Fury is not in 
me." This compared with the passages forecited, 
shows that, something very different from passionate 
anger, is ascribed to God, by the term fury ; and that 
passionate anger is the thing denied, where he says, 
that, u fury is not in me." Words are but arbitrary 
signs of ideas ; and through the imperfection of lan- 
guage, the same word often expresses very different 



God angry with the wicked. 5? 

ideas. This, however, is the defect of language, and 
not of the Bible. But, if we can clearly ascertain the 
true meaning of words, and the different meaning 
of the same words; ail the important purposes of a 
divine revelation, are answered. For this, we must 
candidly compare scripture with scripture, and attend 
to its connexion, and design. It is necessary too, 
that, we carefully distinguish between the affections 
of God, and those of our own minds ; and where any 
thing is spoken of God, in terms, adapted to our weak- 
ness, we are to abstract all the imperfections. There- 
fore, when hatred, anger, wrath, fury, and the like, are 
ascribed to God, we are not, to conceive of any thing 
in him, similar to the angry passions of men. God is 
love, his anger can be no other than his abhorrence of 
all that conduct in creatures, which is destructive to 
happiness. God's love disposes him to do good, and 
to be pleased with benevolence in his creatures. 
The exercise of this love in opposing sin, and the 
ways of the wicked, is his anger. It is love to the 
happiness of being — the displeasure of goodness — ab- 
horring and opposing that, which is hurtful to the uni- 
verse. 

I proceed ; 

II. To the certainty of GocPs anger with the wicked. 

1. This maybe inferred from the divine goodness. 
If God delight in doing good, he must, of necessity, 
abhor that which tends to obstruct his benevolent pur- 
poses. If he love righteousness, he must hate iniqui- 
ty. This is self-evident. Who would believe a pa- 
rent good, that should feel no displeasure, at any 
abuse, which one of his children might offer to an- 
other ? We should immediately say, that he had not 
the heart of a parent, and cared not for his family. But 
if he were a kind, affectionate father, and sought to 
make all his children happy ; — every instance of mis- 
conduct in them, would touch his heart. Should any 
discover an ungovernable spirit, and conduct so as to 



58 God angry tvitk tlie wicked* 

bring disgrace and ruin upon the family ; — would he 
not be angry, and decidedly manifest his displeasure ? 
The more tenderly he loved his family, the deeper 
would be his abhorrence of such conduct. And shall 
not the Parent of the universe, be displeased with 
misconduct in his family ? Would a good civil ruler 
be regardless of those, who break the laws and disturb 
the general peace ? And can we suppose the Go- 
vernour of the world, to be indifferent to the conduct 
of his subjects ? 

2. The scriptures abundantly assert the anger of 
God against the wicked ; and his hatred of all iniquity. 
This is expressly declared in the text — God is angry 
with the wicked every day. The Bible is full of simi- 
lar declarations, equally clear and pointed. Thus, 
" the wrath of God is revealed from heaven, against 
all unrighteousness, and ungodliness of men." And 
if threatenings are expressions of anger ; we have this 
evidence of the anger of God against sinners. The 
law of God is sanctioned with the most tremendous 
penalty. It threatens eternal death to the offender. 
" Cursed is every one, that continueth not in all things 
written in the book of the law to do them — the soul 
that sinneth, it shall die — God will by no means clear 
the guilty." This very circumstance, is a stamp of di- 
vinity upon the scriptures. It is a distinguishing ex- 
cellency of God's word, and a glowing evidence of its 
truth ; that it expresses the divine displeasure, with 
all kinds and degrees of moral evil ; — that wickedness 
is, universally, the object of divine hatred. Were it 
otherwise, we could never believe the scriptures to 
come from a benevolent being; — for, they would not 
prove his regard to the happiness of his creatures. But 
all his threatenings, are so many declarations of his an- 
ger against the wicked. 

3. The providence of God, abundantly proves the 
doctrine. All the calamities, which ever befel man- 
kind, were inflicted for sin. If it be any token of anger, 
when a parent chastises his children — or a civil magig- 



God ctngrywitk the wicked. b9 

(rate punishes a subject; it is also a sure evidence, 
that God is displeased with the conduct of his crea- 
tures, when he sends evils upon them. If threaten- 
ing express anger ; execution confirms it. Thus, by 
the conduct of his providence, God confirms the de- 
clarations of his word, and speaks the same language, 
feeling, and character, which are expressed in his 
written law. All the judgments of God recorded in 
sacred history, are so many standing monuments of 
his anger against sin. For sin, our first parents were 
cast out of Eden. Sin drowned the old world — de- 
stroyed Sodom and Gomorrah — desolated Egypt, 
and overthrew Pharaoh and his host in the Red Sea. 
Sin has destroyed nations and kingdoms. For this, 
God brought the most awful destruction upon the na- 
tion of the Jews. All the evils, indeed, to which man- 
kind are subject, flow from his displeasure with sin* 
Not an evil comes upon any one, but, what is con- 
tained in some of the threatenings of God ? s w r ord. 

4. God's anger with the wicked is great — being 
in proportion to his goodness. As much as he loves 
righteousness, he must hate iniquity. As much as he 
desires and seeks the general good, must he be dis- 
pleased with those that oppose it. God hates iniqui- 
ty, in proportion to the mischief, it would actually ef- 
fect; were it not restrained and over-ruled. This, it 
is evident, would be infinite — -for it would subvert the 
divine government, and destroy the good of the whole 
system. Nor are the wicked less guilty in the sight 
of God, because they are restrained from accomplish- 
ing all the mischief, to which their wickedness has a 
natural tendency. It is the motive^ which gives cha- 
racter to action — the tendency of sin, which stamps its 
criminality. Hence, we read, " One sinner destroy- 
eth much good." Were it in his power to effect his 
desires, he would destroy all good. At these selfish 
desires, God looks. With these he is angry. His 
whole nature, and government must be opposed to 
wickedness, and his anger against the wicked, abso- 
lutely infinite. 



60 God angry zvith the wicked. 

5. God hath given to the universe, the highest evi- 
dence of his anger against sin, by the suffe rings and 
death of his Son. When we behold a person of such 
glory and dignity as the Lord Jesus Christ, atoning 
for sin, by his own blood ; we have the fullest, bright- 
est manifestation, of the anger of God against sin- 
ners. In the sufferings of Christ, they may see 
their characters in the clearest light ;— and know how 
they are viewed by a holy God. 

REMARKS. 

1 . If the anger of God against the wicked, be the na- 
tural and essential operation of his goodness — we may 
be certain, that its effects will appear in his govern- 
ment. Otherwise, the evidence of his goodness, 
would necessarily be defective. A righteous king, 
who would merit the dignified character of a father to 
his people, must impartially execute his laws — and 
support his authority with firmness. Inflexible justice 
is essentially connected with goodness. A being who 
is not just, cannot be good — for, favour to the guilty, 
is cruelty to the innocent. If, therefore, God should 
surfer the guilty to escape with impunity ; — his truth, 
justice, and goodness must fall — his government sink 
into contempt. But if God's goodness as necessarily 
hates iniquity, as it loves righteousness, destruction to 
his enemies, is as certain, as salvation to his friends. 

It is, therefore, from the infinitely pure nature of 
God, and the perfection of his goodness, that, the cer- 
tainty of the sinner's destruction arises. Were the 
Deity less good, there might be reason to expect, that 
impenitent sinners might escape punishment. But if 
God be infinitely good ; the possibility of it, is exclud- 
ed. On this, is grounded those emphatical words, 
11 How shall we escape, if we neglect so great salva- 
tion ?" 

2. All dissatisfaction with that character of God, 
which originates the certainty of the sinner's destruc- 
tion, is groundless and criminal. We have the high- 



God angry with the wicked. 6 1 

est reason to love it, and rejoice in it; — the same 
cause that we have to rejoice in the character of a 
civil ruler, who is the terror of thieves, robbers, mur- 
derers, and destroyers of the general peace. Were 
not this the character of God, there could be no 
peace, no safety under his government. Hence, 

3. Let impenitent sinners know, that destruction 
awaits them, if they repent not. This is as certain 
as, that a being of infinite goodness, and almighty pow- 
er, governs the world. In vain are all the colourings, 
with which mankind attempt to deface the character 
of God. Their dreams, and pratings, about that good- 
ness in God, which cannot bring wretchedness on sin- 
ners, are delusive. We have seen, that it is a fruit of 
his infinite goodness ; and the express declarations of 
scripture assert the same, in the most pointed and so- 
lemn manner. " God is angry with the wicked every 
day — if he turn not ; he will whet his sword : he hath 
bent his bow, and made it ready. He hath also pre- 
pared for him, the instruments of death — he ordaineth 
his arrows against the persecutors. His mischief shall 
return upon his own head ; and his violent dealings 
shall come down upon his own pate. He that made 
them, shall not have mercy on them; and he that 
formed them, shall show them no favour." 

It is now time for a solemn pause* — And let me 
ask you, perishing sinners ! who are conscious of your 
own characters, as wicked ; — what are your feelings 
in this solemn view of divine truth ? Are you not con- 
vinced, that God is angry with the wicked ?— -that, this 
is your character ? — that all the awful threatenings of 
the Bible, are directly against you ? and that God is 
bound by his infinite goodness, as well as truth, to exe- 
cute them ? Have you, then, no apprehensions for safe- 
ty ; — no concern for consequences ? Can you possi- 
bly find any rest, or enjoyment — or lay yourselves 
down, and close your eyes to sleep ? What thought 
can be more overwhelming ? God is angry with the 
wicked every day. At all times — in all places — in all 
companies, and in all circumstances ; — the anger of 



62 God angry with the tricked. 

God is upon you ; and ever will be, while you con- 
tinue impenitent. " He that believeth not, shall not 
see life, but the wrath of God abideth on him." It 
impends over you constantly, and may be just ready to 
fall. Little, O sinner, do you reflect on your conduct, 
when you allow yourself in sin — what a God you of- 
fend — and what danger you incur. Little do you re- 
flect, that you are constantly in his hand; and upheld 
in being by his power ; — that you hang over destruc- 
tion, by the brittle thread of life, which at any moment 
may be sundered. Oh, awake, and attend to the con- 
cerns of your soul, before it be too late. Never be at 
rest with yourself, till you are at peace with God ; that 
his anger may be turned away. Remember, that 
there is no hope for a sinner, but in God^s mere mer- 
cy, through Christ — yet, that is a door, which, through 
infinite goodness, is open to us all. Let every one, 
then, be persuaded to repent and believe on the Lord 
Jesus Christ ; — for, in this way, and ia this alone, can 
we be saved. 



SERMON VII. 

THE PRESENT STATE A TRIAL OF MORAL 
CHARACTER. 

Romans ii. 6 — 9. 

Who will render to every man according to his deeds ; 
to them, who by patient continuance in well-doing, 
seek for glory, and honour, and immortality — eternal 
life ; But unto them that are contentious, and do not 
obey the truth, but obey unrighteousness — indigna- 
tion, and wrath ; tribulation and anguish, upon every 
soul of man that doeth evil. 

The present and future character, of the righteous 
and the wicked, — the conduct of time, and the joys 
or sorrows of eternity ; are here solemnly unfolded. 
The subject is wholly practical, and of the highest in- 
terest. Our duty to God, and to each other, is the 
instruction ; and our eternal well-being, the object. 
Shall we then speculate with indifference, on that 
which embraces our happiness, or misery, through 
more years, than there are sands on this globe or, 
drops in the ocean? God forbid. Let us (eel that 
we are now acting for eternity ; and impressed with 
the weight of divine truth, preserve through the whole 
exercise, the solemn contrast — the awful alternative, 
clearly in view — " to them, that by patient continuance 
in well-doing, seek for glory, honour, and immortality — ■ 
eternal life. But — to them that are contentious, arid 
do not obey the truth ; but obey unrighteousness — indig- 
nation and wrath — tribulation and anguish, upon 
tvery soul of man that doeth evil." 

Ought I not to stop here : and leave this interest- 



64 The present state 

ing truth, expressed in the solemn simplicity of God's 
word, to alight, in all its weight, upon your hearts ? 
What can be said, to render it more clear and im- 
pressive? The attempt would efface, rather than 
deepen impression. My only warrant to proceed, is 
God's command to preach his gospel — -my only en- 
couragement, the hope that he will accompany it with 
his Spirit. This then we should deeply feel — that God 
will be eternally just, in not glorifying them in heaven, 
who would not glorify him on earth — and, immense 
will be the rewards of his grace, to the obedient and 
faithful. 

This general doctrine is here, evidently taught; that. 

The present state is a trial of moral character. 

The man who makes not the revealed will of God, 
the rule of his conduct; nor improves the bounties of 
divine providence — his service; manifests himself an 
unfit subject of divine approbation. He has neither 
title to receive, nor qualifications to enjoy the rich 
inheritance of grace — the glory and happiness of the 
heavenly state. 

The obedience of those, who patiently continue, in 
well-doing ; as the form of the words clearly imports, 
is strict, universal, and persevering. It extends to every 
duty, both to God, and man ; — in things temporal and 
things spiritual. He, who is not conscientious in hig 
daily actions — in what men would call the most tri- 
fling concerns ; is not religious in greater matters : and 
he that is holy in common affairs ; is so, in those of 
special moment. He that is religious, only at some 
particular time, or under certain circumstances ; has 
no religion ; for the same authority is concerned, in 
t^very duty. 

Patient continuance in well-doing, implies all this : 
and the words of our divine teacher, illustrate, and 
confirm the sentiment. — " He that is faithful in that 
which is least — is faithful also in much ; and he that 
is unjust in the least, is unjust also in much« If there- 



A trial of moral character. &> 

fore, ye have not been faithful in the unrighteous 
mammon — who will commit to your trust the true 
riches ? And if ye have not been faithful in that, 
which is another man's ; who shall give you that which 
is your own?" Luke x\\. 10 — 12. 

Our Saviour likewise teaches, that if the inside of 
the cup and platter be clean, the outside will be clean 
also — if the tree be good — its fruit will be good. The 
size of the fruit of any tree, does not alter its taste and 
flavour. Many discover a great inconsistency between 
their profession and practice. They are zealous in 
certain points of religion ; — -who, in other respects, 
are hardly honest men. They appear eminent saints, 
in some things — and in many others, without the least 
shadow of piety. They are skilled in the arts of world- 
ly policy — and while their passions are afloat in reli- 
gion, they can over-reach, in their dealings, and grind 
the faces of the poor. Can the religion of such, be 
called, a patient continuance in well-doing? Such 
unnatural, and inconsistent conduct, betrays a false 
and corrupt heart •,— for, it is a true maxim in religion, 
as well as in civil concerns, that, Characters are known 
more by small things, than by great ones* Were we 
honest andimpartial with ourselves, we might easily dis- 
cern our true character, by our daily conduct. If we 
are not habitually conscientious, we have no sincerity 5 
— not even the outside of the cup is clean. The impu- 
rity of the stream, betrays its polluted fountain. 

I will now, more particularly show, what we are to 
understand, by a patient continuance in well-doing. 

1. That religion throughout, is uniform, and consis- 
tent. We may follow the good man through all his 
paths, and shall find him uniform. He wears no mask. 
He is not one man in pubiick, and another in private. 
View him, as a professed follower of Christ ; you will 
see distinguishing marks of the character. Inhiscloset, 
pouring out his soul to God, and bewailing his sing* 
On the sabbath, solemn, devout, and heavenly mind= 
ed — intently keeping his heart and thoughts fixed on 

6 * 



66 The present state 

» 
God, and divine things. View him in his calling' — 
you will see industry, temperance, frugality. Observe 
him in his family — he is exemplary, kind, tender, and 
faithful ;— the morning and evening sacrifice are du- 
ly offered ; and he seeks, faithfully to discharge the du- 
ties of a parent, in the religious instruction of his chil- 
dren, and domestics. He appears the friend of God 
and of souls ; and careful to keep a conscience void of 
offence. Follow him, in his relation to his fellow-crea- 
tures — he is just, and liberal — the golden rule of equi- 
ty is his guide — his principle, the love and fear of God. 
This operates, alike in every duty — at all times ; and 
in all places. Not, that he is perfect — but he is more 
sensible of his own imperfections, than any other man, 
and sincerely bewails them. He may even be left to 
fall into some great sin — but his subsequent conduct, 
will show the same spirit, and brighten his evidence 
of the Christian character. How full of unfeigned 
sorrow will he be — how humble, and penitent ! how 
thankful to his faithful reprover ! how prayerful and 
watchful ! 

2. Patient continuance in well-doing, disagrees with 
a course of secret sin. This is inconsistent with Chris- 
tian sincerity. The true penitent hates all sin. He 
abhors its nature ; and consequently, its practice. 
Secret sins of the heart, such as malevolence, ill-will, 
pride, carnal affections, and impure sallies of the 
mind 5 are loathed and rejected. This is the true na- 
ture and tendency of grace. 

Oh, what a trembling day will it be with the conceal- 
ed sinner, when every secret thing shall be declared as 
upon the house-top ! How amazed and confounded, 
when all his dark deeds, hidden from men, shall be 
exposed to the assembled universe. He may have 
taken great pains to maintain a visibly good charac- 
ter ; while he well knows what secret abominations are 
his — what unhallowed desires — what coverings — what 
schemes of fraud — what secret detractions ; and what 
infernal revenge. Under this consciousness, he 
must conclude himself — in the gall of bitterness, and 



A trial of moral character. QJ 

the bond of iniquity. He must come under the se- 
cond character, in the text ; and unless speedy repent- 
ance prevent, look for condemnation, at the judgment- 
seat, and tribulation and anguish from a righteous God. 

3. The great design of religion, is to prepare us for 
heaven. Bj patient continuance in well-doing, the 
good man is seeking $ org lory , honour, and immortality \ 
Heaven is a perfectly holy state. Therefore, if men 
are not holy — they have not a religion which prepares 
them for heaven. True religion is this preparation. 
It moves men to be just and faithful — to follow after 
holiness — and to keep a conscience void of offence. 
" If," said our blessed Lord, " ye are not faithful, in 
the unrighteous mammon, who will commit to you, 
the true riches." Some are solicitous only about their 
title, while indifferent to their qualifications, for hea- 
ven. In this, they may be as completely selfish, as in 
any worldly interest. But, remember, patient con- 
tinuance in well-doing, is the destinctive character of 
the Christian, and the only sure evidence of title. 
To none others, is the promise of eternal life. The 
only sure evidence of title to heaven, is a consciousness 
of. that temper, which qualifies us for itsjoys ; such as 
w r eanedness from the world — a growing principle of 
holiness — a devotedness to the service of God. But, 
where an opposite spirit prevails, this evidence is de- 
stroyed. If irreligious in daily practice-— we have a 
sure indication of being under the wrath of God. In 
a word, we deceive ourselves, and our religion is vain ? 
if it follow us not into relative, as well as personal du- 
ties'—and concerns ; and all our commerce among 
men. For, we are to walk circumspectly, arid strive 
to perfect holiness, in the fear of God* 

APPLICATION. 

The spirit and tendency of true religion- — the cha~ 
racter and daily conduct of the good man, have been 
described. I now ask — -Is this our spirit, and these 
our fruits ? Are we conscientious, and faithfal in 



68 The present state 

every known duty ? Do we love God — his worship 
— his honour — his people — and all our fellow-men ? 
Can we freely deny ourselves, for Christ's sake — take 
up our cross and follow him — employing our hearts 
and hands — our powers and possessions, in his ser- 
vice, and to his glory ? Have we devoted all to God ? Is 
this the temper we possess — this the course we pursue ? 
Be assured, it is our reasonable service — what God 
requires, and we ought cheerfully to perform. If, in 
humble sincerity, we can appropriate this character, 
we may be assured of treasures laid up in heaven. 
But if we obey not the truth, and have pleasure in un- 
righteousness — if selfish, carnal, and worldly-minded 5 
we are condemned, and unless we speedily adopt the 
Christian character, the Lord will execute upon us the 
fierceness of his wrath. There is not a ray of com- 
fort, or of hope in our case, but this, that God is a gra- 
cious Sovereign, and " will have mercy, on whom he 
will have mercy." 

Disciples of Jesus ! Bring this subject home to 
your hearts, I beseech you, and give it the influence 
which its importance demands. Let the tremendous 
question, which will soon sift our characters at the tri- 
bunal of God, now be heard and answered at the bar 
of conscience. Rest not in a slight examination. 
Our account is for eternity. Do our fruits answer to 
our profession ? Do we keep our hearts in the love 
of God, and a patient waiting for the Saviour? Are 
we weaned from the world, with all its fascinating toys? 
Are. we as humble, watchful, prayerful, diligent in our 
Master's service, faithful in all relations, and fruitful 
in every good work ; as the precepts of our holy re- 
ligion — our covenant obligations, and our hope of 
heaven, unitedly require ? Forget not, dear brethren, 
that the work of self-denial, is the business of life. 
We must seek for glory, honour, and immortality, by 
patient continuance in well-doing. We must take up 
our cross daily, and bear it always. While in this 
world, we carry our corruptions with us. We are be* 
set with temptations — surrounded with allurements 



A trial of moral character. 69 

and evil examples ; — we musttherefore be ever armed, 
and ready for an attack. 

For your encouragement, remember, that all the 
feithful efforts of the believer are known on high. 
Though he oftea fall, he shall rise again ; for he has 
an Advocate with the Father, by whom he is never 
forgotten. The promise of the Comforter is his, and 
his the animating assurance ; " There remaineth a 
rest for the people of God." The trials which God 
appoints for his people, will eminently prepare them 
to enjoy the triumphs of their Lord, in his eternal 
kingdom. With his own mouth, He shall then pro- 
nounce their acquittal and acceptance ; and with the 
same hand, which was nailed to the cross for their re- 
demption, bestow the promised blessing of eternal life, 
and set the massy crown of glory on their heads, with 
" Well done, good and faithful servant, enter thou 
into the joy of thy Lord.' 5 

My impenitent friends ! To you is addressed an 
alarming part of my text. Often has duty been urged 
upon you ; and though you have so long heard the melt- 
ing calls of the Saviour, you have uniformly rejected 
them, and never, in a single instance, performed an act of 
obedience — never, for Chrises sake, denied yourselves 
a sensual or sinful gratification. What shall 1 say to 
you ? Hear the declaration of God. But to them 
that are contentious, and do not obey the truth, but obey 
unrighteousness — indignation and wrath, tribulation and 
anguish upon every soul of man that doeth evil, This, 
fellow sinner, is your prospect — this the awful end, to 
which you are speeding your course. And can you 
cheerfully advance in the face of judgment, and fear- 
less of the wrath of God? Do not stifle the voice of 
conscience, while I ask, — Can you make these returns 
to the love of a bleeding Saviour ? Is your course, 
the path of duty? Does it afford present comfort- 
will it be safe and happy in the end ? Have you no 
desire of ever becoming the disciples of Christ? But 
can you sustain this character, without patient continu- 
ance in well-doing ? Will Christ receive your depart- 
ing spirits to the mansions of glory, and crown you with 



70 The present state, $c. 

the joys of his eternal kingdom? Your Judge shall 
answer — To them that obey not the truth, but obey 
unrighteousness — indignation and wrath, tribulation and 
anguish, upon every soul of man that doeth evil." 
No; Sinner, you have no hope. Stupidity is the 
source of all your quiet. Your situation will not bear 
the test of truth — your own conscience being judge. 
To maintain carnal security, you must exclude every 
ray of truth. This is more than you can perform. 
The attempt is vain. You cannot convert your con- 
science to heathenism, and hope for future happiness 
without an interest in Christ. The light shines to® 
brightly. Truth is too powerful. Why not then, 
immediately yield to conviction, and embrace the gos- 
pel of Christ ? 

You have heard that they, who by patient continu- 
ance in well-doing, seek for glory, honour, and immor- 
tality, shall receive eternal life. Christians must 
practise self-denial, and labour with much self-exami- 
nation and prayer, to secure their salvation. Are 
these as necessary for you ? There is but one way to 
heaven — a life of holiness ; — but one door at which 
you can enter — free grace. Will you then neglect 
this way ? Will you refuse to enter at this door ? If 
you ever intend to be happy — it is time to repent, 
and begin a life of patient continuance in well-doing. 
Be wise, then, for yourselves. Turn to the Lord, and 
realize the blessings of pardoning mercy. O taste and 
see, that the Lord is gracious. Do not force your way 
to hell, with the Bible in your hands, and salvation 
sounding in your ears, 



SERMON VIII. 

SINNERS ARE MISERABLE 

Romans iii. 16, 17* 

Destruction and misery are in their ways, and the way 
of peace have they not known. 

This passage, with the verse following, closes the 
apostle's description of the natural state, and character 
of man. In proof of our entire and universal depravity > 
he quotes a variety of plain and positive declarations, 
from the Old Testament, and principally from the book 
of Psalms; — all, clear, and to the point, and combin- 
ing a mass of overwhelming evidence. " There is 
none righteous, no, not one. There is none that un- 
derstandeth — there is none that seeketh after God. 
They are all gone out of the way. They are together 
become unprofitable. There is none that doeth 
good — no, not one. Their throat is an open sepul- 
chre — with their tongues, they have used deceit — the 
poison of asps is under their lips — whose mouth is full 
of cursing and bitterness ; their feet are swift to shed 
blood. Destruction and misery an in their ways ; and 
the way of peace have they not known. There is no 
fear of God before their eyes." 

We cannot mistake the meaning, or application of 
this passage. It needs no elucidation or comment. 
It extends to every child of Adam. The description 
is energetic — the proof full, and from the highest au- 
thority. But the evidence of human depravity, is not 
my present subject. This, I trust, is written in legi- 
ble characters, upon your consciences, as well as in 
the pages of inspiration. From the text, my only de- 
sign is to show, that, 



72 Sinners are miserable. 

The impenitent sinner is a miserable creature, 

In a course of rebellion against God, his condition 
accords with his character. Destruction and misery 
are in their ways ; and the way of peace have they not 
known. Under present condemnation, he has no real 
comfort, in life — while inevitable destruction awaits 
him at death. 

I shall follow the sinner, through the present life — ■ 
at death — and in eternity. 

I. In this life. Here, though really miserable, he 
imagines much pleasure ; that he is rich and increas- 
ed in goods ; insensible that he is " wretched and mi- 
serable, and poor, and blind, and naked. 55 He hopes 
for happiness from the creature, but experiences per- 
petual disappointment — and the least satisfaction, 
when the most successful. The airy phantom eludes 
his grasp ; and the gilded bubble breaks at the touch. 
His security and quietness in sin, are supported only 
by a stupid conscience, and an unbelieving heart. 
These alone conceal his wretchedness, and delay his 
horror. The moment, when truth appears, his dreams 
are finished. Who then can doubt, that to be left in 
carnal security, and wilfully blind, is the most awful 
judgment of Heaven ? The effect is like that of an opi- 
ate in a painful and mortal disease. It serves to soothe, 
but not to cure — to suspend the severity of those pains, 
which will soon return with redoubled rage. A man 
surrounded by dangers, may fancy himself safe, be- 
cause he shuts his eyes, and will not see,, till he feels 
the evil. 

1. The impenitent sinner is miserable, because he 
has no enjoyment of God, or any title to his covenant- 
ed mercy. He is " without God in the world. 5 ' 

Man is a helpless creature, and necessarily depend- 
ent. No one can be conscious of self-sufficiency. 
There is but one independent; being. This is the 



Sinners are miserable. 73 

clearest principle in theory ; yet men depart widely 
from it in practice. All trust in creatures is a denial 
of it, and proves a snare to betray and destroy. The 
sinner is ignorant of God — has no access to him — no 
trust in him — no communion with him. God is the 
sum of all possible good. He is the portion and hap- 
piness of his children ; — the object of their supreme 
affection and delight — their trust and confidence. " He 
will give grace and glory, and no good thing will he 
withhold from them that walk uprightly." But the 
enemies of God have no such security — no such de- 
light. Their pleasure is their poison — their strong- 
hold, a refuge of lies. On this ground, can an immor- 
tal soul be happy ? without safety — without satisfac- 
tion — without rest ? while its very temper excludes 
all satisfying good ? How helpless — how exposed ! 
O sinner ! seriously survey the sad realities of your 
condition ; for, the language is feeble to do it justice. 

2. The sinner is rendered miserable by the upbraid- 
mgs of conscience. 

Conscience is a faithful monitor for God, and will 
finally be an executioner of his wrath. It is in every 
breast : more active indeed in some, than in others ; 
and in the same subjects, at different times ; — but the 
more silent the conscience, the more alarming the dan- 
ger. When the sinner's hopes are disturbed, his pride 
and enmity are, at once, excited, and bitter complaints 
are heard. What is the real ground of uneasiness ? You 
have destroyed my peace :—" You have taken away my 
gods, and what have I more?" It is, however, a hid- 
den anguish, that he feels — a smothered flame strug- 
gling for vent. He may charge his blame on others 
—rail at doctrines; or quarrel with his fellow-men, 
for their faithful reproof. But, mark — these are the 
gnawings of conscience ; — a sense of guilt, and of di- 
vine displeasure, is at the bottom. Hence a thousand 
pleas to hush its clamour; — the offence is small — the 
temptation was great — it is the custom of others— I 
cotdd not help it. — I am a depraved, impotent creature, 

7 



74 Sinners are miserable* 

and did not make myself: — Still, there is a deep, 
though concealed conviction of blame ; — that, God is 
angry ; and a dreadful day approaches. What amaze- 
ment often seizes the soul ! The sinner feels himself 
arraigned, and tried, judged, and found guilty. A 
presage of divine anger is felt, and conscience, in a 
voice of thunder, pronounces the awful sentence* 
Peal after peal — curse succeeding curse, fill the trem- 
bling soul with horror ; till the giddy youth, in his ex- 
cess of riot — the voluptuary, drenched in all the plea- 
sures of sense — the envious, the malicious, the cove- 
tous, and profane, are arrested in iniquity, and com- 
pelled to exclaim, " Who among us shall dwell with 
the devouring fire ? Who among us shall dwell with 
everlasting burnings ?" There is no resisting con- 
science, no enduring the smart of its scourge. " A 
wounded spirit, who can bear ?" What import in 
these words of scripture — " If ye live after the flesh, 
ye shall die. To be carnally minded is death. Ex- 
cept ye repent, ye shall all likewise perish. He that 
believeth not, shall be damned ?" 

3. The impenitent sinner is miserable, because he 
has no interest in the Saviour. — Need I add more ? 
is not this the climax of his wretchedness ? — sufficient 
to seal his ruin, and consign him to remediless woe ? 
Consider what is man by nature ; — a depraved, ruin- 
ed, helpless creature ; — under the curse of God — and 
exposed to his eternal wrath. " There is no other 
name given under heaven, whereby we must be sav- 
ed." We are not, indeed, invited to Christ, but by 
faith. " He that believeth not, is condemned alrea- 
dy." The condition of this impenitent, is awfully pe- 
rilous, for " the wrath of God abideth on him ;"— -sin 
has dominion over him, and death and hell await him. 
The conclusion then is clear and irresistible ; — he' that 
has no God — no Christ, and no peace ; must be mise- 
rable. 

4. He is miserable, because his state will not bear 



Sinners are miserable. 75 

examination. The sighi of truth will destroy his 
peace, and fill him with amazement and horror. 

Now, is not that a miserable peace, which cannot bear 
the test of truth ? All effected by the Divine Spirit, 
when the sinner is awakened and made to tremble 
for his soul, is to discover, and impress truth. For 
this, He is called the Spirit of truth. Let the sinner 
read his heart, and look forward to judgment and eter- 
nity — there, is an immediate end to all his sinful plea- 
sures* He will feel a distress, which no earthly com- 
fort can allay — a wound, which the balm of Gilead 
alone can heal. While at ease in sin, he is in dark- 
ness, and under the power of a hard heart. This 
alas ! describes the moral character of our world ; — 
yet however perilous the condition, — however clearly 
exhibited; none will awake to righteousness, unless 
" the arm of the Lord be revealed." They will sleep, 
regardless of every call — and insensible of their mise- 
ry, till wrath shall come upon them to the uttermost* 

II. The unpardoned sinner is, especially, and oftea 
sensibly miserable, in a dying hour. 

Through this solemn scene, we all must shortly pass* 
What folly and madness, to neglect a seasonable pre- 
paration ! In this life, the sinner finds something to 
divert, and engross his attention. Pleasures, pros- 
pects of gain, or honour, present the objects of his hap- 
piness, and fire his eager pursuit. But what will 
comfort him in death — when most he needs support? 
— when the evils he feared, roll in as a flood — all his 
joys are on the wing ; and every prop is torn away ? 
Miserable comforters now, are all earthly things. The 
sting of remembered misimprovement, alone remains. 
Weeping friends can administer no relief. He has 
the pains of death to endure, without a comforter. 
Sad reflections upon a sinful life, bear down his spi- 
rits. Conscience, without mercy, accuses. A dark 
and dreadful eternity, is opening before him ; — while 
the heart is hard — sin unpardoned — God angry — 
Christ hidden ; and hell moved for his ceming. What 



76 Sinnen are miserable. 

heart must not bleed to hear his bitter complaints? 
All are in vain. The disease prevails. The work 
of death advances. Nature sinks. The silver cord 
is loosed. • The dreadful scene is closed. With un- 
utterable reluctance, the soul is torn from the body, 
and from every object of its love and confidence, to 
^nter upon a state of perfect and endless suffering. 
What tongue can express, what mind conceive, the 
horror of such a departing soul ! Say, my friends, is 
he not miserable ? Answer the question to your con- 
science, impenitent sinner ; and reflect, that the awful 
experience may be your own, ere a few hours shall 
have elapsed. No longer, then, trifle with your eter- 
nal interest, nor plant your dying pillow with thorns. 
Upon this subject, it is too painful to dwell ; and if 
truth can have any weight, sufficient has already been 
said, to awaken the most hardened and secure. The 
horrors of a death-bed, will outweigh all the pleasures 
of a sinful life. Yet these are but the beginnings of 
sorrow. We must pursue the painful subject a step 
farther, and by the guidance of revelation, follow the 
sinner beyond the grave. This was the last thing 
proposed, 

III. To consider the wretchedness of the impeni- 
tent, in the future world. 

1 . He will suffer the loss of all good. 

In this life he hoped. He shared the pleasures of 
sense. Providence was kind to the evil and unthank- 
ful. But all is now lost. Not one sense will more be * 
gratified. He is stript of all good, and of all hope. 
What could the world do for the rich man, who fared 
sumptuously every day — was arrayed in purple and 
fine linen, and regaled on royal dainties ? It could 
afford him only a bitter remembrance of abused mer- 
cies. He was bidden to remember that he had en- 
joyed all his good things. The grave received his 
body, and hell his soul. Attentively consider the 
object. A guilty, defenceless creature, without a 
friend in the universe : none to help him — none ia 



Sinners are miserable. 77 

whom to trust. He falls into the hands of the ever- 
living God. — Who is the judge? — the great, the infi- 
nite Jehovah ; — from whom, there is no escape — and 
before whom, none can stand. The sentence too, by 
which ah is lost, God and Christ, and heaven and hope, 
is never to be revoked. Oh, the dreadful loss, the 
nameless woe ! 

2. All the positive evils, which he has a capacity to 
suffer, will be inflicted. The flood gates of wrath will 
be thrown open, and one eternal storm beat upon his 
soul. Pride, enmity, and every lust, will be let loose, 
to rage unrestrained for ever. Not saints, — but de- 
vils and lost souls, will be his companions, for he is 
doomed to that " fire which is prepared for the devil 
and his angels.' 5 Every sense will be full of torture^ 
and conscience, with the keenest remorse, the worm 
that never dies. Self-reflection is no tolerable ingre- 
dient in the cup of trembling. No excuse—no refuge 
is found. In this deplorable wretchedness, the sin- 
ner waits for resurrection, to render his misery com- 
plete. 

Hell is a state of despair; and probably too of in- 
creasing misery. It is a bottomless pit. " The wick- 
ed shall go away into everlasting punishment. They 
shall be punished with everlasting destruction, from 
the presence of the Lord, and the glory of his power. 
The smoke of their torment shall ascend up for ever 
and ever," After ages on ages have rolled away, they 
will be but entering on their torment. Eternity will 
be but beginning. It will still be wrath to come. 

APPLICATION. 

This awful view of the sinner's wretchedness, is 
no chimera — no fabrication of the preacher. For 
this truth, fellow-sinner, I appeal to your experience* 
Is there not a witness in your own bosom ?■— some- 
thing that tells you, you must die, and go to judgment 
—your heart is corrupt ; opposed to God— your life, a 
life of sin — your guilt great, your danger imminent? 

7 * 



Y% Sinners are miserable* 

If so, you must confess yourself miserable. Do not 
these secret 5 painful presentiments, spoil all your 
pleasures — bkst all your hopes? If you say, no, I 
have no such inward misgivings. I believe God is mer- 
ciful ', and will not punish his creatures, and make them 
eternally miserable, for the sins of this short life : — > 
then, either, you utter a conscious untruth — or, you 
discover the total want of moral sensibility. In either 
case, no farther evidence is wanted. My point is 
proved. You are miserable. You stand detected at 
by the sop of Judas. Now, cast one serious glance 
upon this passage ; — " Being past feeling — having 
their conscience seared as with a hot iron." This may 
be your own description. You may be of this num- 
ber of hardened sinners. Is not this state of mind, in 
a day when God is giving his Spirit to awaken sinners, 
such a distinctive and awful mark of reprobation, as 
may well make you tremble ? Do you presume that 
the holy Majesty of heaven, overlooks you, or is not 
angry with you ? You know the contrary. " God ig 
angry w r ith the wicked every day." Faithfully have 
you earned the character, and justly do you deserve 
it» rewards — for it has been the whole service of your 
life — you have never done any thing but sin. God 
tells you that destruction and misery are in your ways* 
Now, instead of shutting your eyes and crying peace, 
— I beseech you, by the mercies of God, for once to 
open them, and look forward to the end of your path. 
Come near and look into hell. It is but a step before 
you. Acquaint yourself with the place, the company, 
and circumstances of your eternal abode. — God is my 
witness, that I take no pleasure in distressing you ; I 
come as a messenger of mercy, and not your tormen- 
tor : — but would not this be acting a rational part ? — 
for, unless you fear hell, you must feel it. If you 
were about soon to remove for life, to a distant and 
unknown part of the world, would you not desire to 
gain every information of the place ? Would you view 
it a privilege to remain in ignorance ? Were it cer- 
tified, by good authority, to be a land of poverty and 
wretchedness, — would you be wise to disregard, to re- 



Sinners are miserable, 79 

ject the evidence, and insist upon the knowledge of 
experience ? Now, you have it from the mouth of 
your Judge, that destruction and misery are in your 
way — and, u except ye repent, ye shall all perish." 

Fellow-sinners, your souls are precious and immor- 
tal ; why, then, will you neglect the great salvation ? 
You are perishing, but you need not perish. VVhy 
will you persevere in the road to eternal death ? Why 
any longer disregard the warnings and threatenings of 
God, when pardonmg mercy, and free salvation are 
offered and urged? God is now calling you; but he 
will not always call : — He will say, " Because I have 
called, and ye refused 5 I have stretched out my hand 
and no man regarded ; I also will laugh at your calami- 
ty; I will mock when your fear cometh." God's 
Spirit is now striving with you, but he declares, " My 
Spirit shall not always strive with man." To-day 
then, if you will hear his voice, harden not your hearts. 
He that turns to God shall live. He that confesseth 
and forsaketh his sins, shall find mercy. He that be- 
lieveth, shall be saved. Oh then, repent and turn to 
God. Come to Christ, and trust in his blood for the 
pardon of your offences. There is relief for you — 
an all-sufficient remedy. There is balm in Gilead, 
an almighty physician there. Yes, blessed be God, 
there is hope in your case. Though you are misera- 
ble, you may yet be happy. Though you are sinful 
and ruined ; there is help for you in God — help laid 
on one who is mighty to save. The Son of God is 
the Saviour. He invites you to come to him, weary 
and heavy laden, and promises that he will give you 
rest. His promise is sure — his grace sufficient. By 
his death, he has given a sure pledge of his willingness ^ 
and by his resurrection, of his power, to save. Then, 
forsake your sins. Come to the Saviour, without de- 
lay, and you shall find rest and peace, hope and hap 
piness for ever. Amen. 



SERMON IX. 

SPIRITUAL DEATH AND RESURRECTION, 



Ezekiel xxxvii. 7 — 9. 

So I prophesied as I 7vas commanded ; and as I prophe* 
sied, there was a noise, and behold a shaking, and the 
bones came together, bone to his bone: And when I be- 
held, lo, the sinews and the f sh came up upon them, 
and the skin covered them above ; but there was no 
breath in them* Then said he unto me, prophesy unto 
the wind, prophesy son of man, and say to the wind, 
thus saith the Lord God; comejrom the four winds 9 
O breath, and breathe upon these slain, that they may 
live. 

Ezekiel's vision of the valley of dry bones, is a dis- 
tinguished passage in the writings of the prophets^ It 
has both an immediate, and ultimate application — a 
temporal and spiritual significance. In respect to the 
former, it is sufficient to observe, that the Israelites 
were then in captivity — their country was subdued 
and ravaged — their city and temple burnt ; and they 
without a king, or priest, or civil polity. They were 
a broken, enslaved, ruined people. Thus abject and 
helpless, their spirits were much depressed. They 
despaired of being ever restored to their own land, 
and former enjoyments. To raise their hopes and in- 
spire them with confidence in the divine promise of 
their restoration, the prophet was presented with this 
vision, accompanied with a most cheering explanation. 

The vision, was a valley full of human bones. The 
flesh being all consumed, they were naked, disjointed, 
scattered and very dry ; — probably they had lain in 
that state, many years. Now the great inquiry was, 
can these bones live ? The prophet refers it to God. 



Spiritual death and Resurrection. 8* 

• O Lord God, thou knowest." The power of man, 
was vain. An omniscient God only knew. 

The vision had reference to the national character 
and circumstances of the Jews, but it affords a strik- 
ing 'delineation of Christ's spiritual kingdom, of which 
the Jewish church, and their religious economy were 
types. Its highest and most important instruction, is 
entirely spiritual ; referring to the ruined state of sin- 
ners, and the sovereign, almighty power of grace. I 
shall take occasion, therefore, to consider and apply 
the vision in its spiritual sense, as it respects the dead 
soul — the manner of its recovery — the means used ; 
and the agent. 

1 . Men are by nature, as void of spiritual life, as 
dry bones are of animal life. 

This principle, I am sensible, is discarded by many, 
who profess to believe, that though we are sadly and 
generally depraved, we are not wholly so; — that there 
is a principle in the heart, which inclines men to do 
right ; — that the apostasy has left some remains of life 
in the heart of man — some latent sparks of goodness, 
which only need enkindling, to restore a holy charac- 
ter, and produce acts of obedience acceptable to God. 
With such, it is an argument, that men show kindness 
to the afflicted ; approbation of justice, and virtuous 
conduct ; and the like. But to this, it may be replied, 
that sympathetic pity has nothing of the nature of 
moral virtue — but is wholly instinctive. It is found 
in the worst of men; and indeed, in brutes. As to 
the approbation of justice and moral virtue, it may 
be easily accounted for, upon the principle of natural 
conscience, which is not peculiar to good men, and is 
also wholly distinct from the nature of moral virtue. 
These flow wholly from the operation of natural prin- 
ciples, and may exist without holiness, and love to 
God. But if men are dead, whose bones are very 
dry, then, they are spiritually dead, who are not born 
again. " That which is born of the flesh is flesh. n 
Self-love is the reigning principle in the human heart* 



t2 Spiritual death and Resurrection. 

But no actions flowing from this source, have any ho- 
liness, or true virtue. 

Besides, if men were not spiritually dead, they 
would need only to be taught. Regeneration would 
be superseded. Naturally possessing holiness, they 
would be qualified to enjoy God, and might be receiv- 
ed to heaven, and it could never be said of them, 
" Which were born not of blood, nor of the will of the 
flesh, nor of the will of man, but of God." What oc- 
casion of their being created anew unto good works, 
if there were a spark of spiritual life in the heart ? 
The idea excludes even the possibility of a new crea- 
tion. It is not creation to give energy to an existing 
principle ; but being to that, which had no previous ex- 
istence. It is the making of something out of nothing. 
This is an exclusive prerogative of the Most High, and 
within the compass only of almighty power. 

It is clear, that men, who disbelieve this doctrine, 
never saw their own hearts. Hence they are led to 
the conclusion, that if they have a little holiness, they 
shall in the same measure be justified by it, and by 
Christ, as far as their own goodness is deficient. 
These are terms neither of the old, nor of the new 
covenant, and for which the Bible gives no warrant, 
Lo, the bones are very dry^ and God only can give 
them life. The same power that created the bones, 
must raise them from the dead. We are by nature 
dead in sin. 

2. Though there be no efficacy in means to restore 
spiritual life, yet, they must be faithfully used. For 
this, there are many good and important reasons. 
The bones were " very dry," and Ezekiel had no 
power to cause them to live. Yet, God commanded 
him to prophesy over them and say, " O ye dry bones, 
hear the word of the Lord. Thus saith the Lord 
God, unto these bones, I will cause breath to enter 
into you, and ye shall live ; and I will lay sinews upon 
you, and bring up flesh upon you, and cover you with 
Skin, and put breath into you, and ye shall liv&, aad 



Spiritual death and Resurrection. S3 

ye shall know that I am the Lord." He prophesied 
as commanded, and the effect is related in the same 
and succeeding verses. 

It is objected, that if means do not renew, there is 
no propriety in their use, or the institution. But shall 
we question the wisdom of God in commanding Eze- 
kiel to prophesy to the dry bones — or of the prophet 
in obeying the divine mandate ? Means are wisely 
adapted to their end. We are rational creatures, 
though destitute of spiritual life. God's character is 
exhibited, and we are left perfectly inexcusable. God, 
in moral government, and in his law, makes no al- 
lowance for human depravity. Means are adapted 
to reason, and natural conscience, so that when the 
commandment comes, sin revives, and the pharisee 
dies. There is a noise and shaking among the dry 
bones, with a great increase of speculative light. God 
hath instituted means, such as the preaching of the 
gospel, and the reading of the word ; and said, that 
" faith comes by hearing," and, " by the foolishness of 
preaching, he will save them that believe." Now, 
because outward means cannot effect God's work, 
shall we deny the wisdom of the institution, or neg- 
lect, as useless, the methods of divine appointment ? 
Did Ezekiel refuse to prophesy to the bones, because 
they were dry ? God's command is sufficient war- 
rant. It is more. It lays an obligation infinitely 
binding ; — and if we cannot see wisdom in the institu- 
tion ; the fault is ours. " The preaching of the cross 
is, to them that perish, foolishness, but unto them that 
are saved, it is the power of God." I would notice. 

3. The noise and shaking there are in sinners, when 
the Spirit of God operates upon their conscience ; and 
how much they may appear as Christians, or the liv- 
ing children of God, while as yet, they have no spiri- 
tual life. This is strikingly represented in the text. 
There was a noise, and behold a shaking. The bones 
came together, bone to its bone — the sinews and flesh 
came up upon them, and the skin covered them above — 
but there was no breath in them — they were still dead. 

This describes the conviction and alarm of awaken- 



84 Spiritual death and Resurrection* 

ed sinners, when God touches the conscience. It 
might be rendered a voice ; and this was the voice of 
God. He can speak to the dead, and cause them to 
hear. While means are used, the power of God alone 
produces the effect. Otherwise, Ezekiel might have 
prophesied for ever in vain. Light only would not 
give life. The sun had shone upon them for years, 
and did but parch and dry them. We are apt to 
blend means and causes together — yet they are dis- 
tinct. The hammer, or chisel, is not the artificer. 
But we are as much lost, when we search into causes 
and effects, as in the connexion between means and 
ends. Who can explain the relation between cause 
and effect? This only we know, that the power, 
which can call worlds into being, can call dead sinners 
to life. Accordingly we find, that there was a shak- 
ing among the bones, upon hearing the voice of God. 
The reason is plain. They now began to see the 
reality of divine and eternal things. All before, was 
remote speculation. How light and unaffecting are 
the things of God to the greater part of mankind, — to 
all in spiritual death ! God calls and warns, invites 
and threatens ; — but, who hears ? who trembles at his 
word ? who shakes ? The reason is, they are dead. 
But let the soul hear the voice of God in his word, 
and it will shake, unless more hardened than devils ; 
for, they "believe and tremble." He feels under 
present condemnation, guilty, miserable, helpless, and 
momently exposed to the insupportable torments of 
hell. You, who have felt the agony of a wounded 
spirit, know what is the effect. The terrors of the 
Lord make afraid. He feels the power of the law to 
kill, and by all his attempts, more sensibly finds him- 
self dead in sin, and perfectly helpless. When Peter 
preached, three thousand were pricked to the heart. 
When Paul reasoned on righteousness, temperance, 
and judgment to come, Felix trembled. When the 
haughty king of Babylon saw the hand-writing upon the 
wall, his knees smote together. When God's voice 
is heard, the most thoughtless and profane will trem- 
ble ; — the most hardened Pharisee and stout hearted 
persecutor, stand aghast, and inquire, what shall we do? 



Spiritual death and Resurrection* 85 

Bone now comes to its bone — the flesh and skin cover 
them, and they have the appearance of human bodies 
— while, as yet there is no breath, or life in them. 
This work is but preparatory. Much is done, and 
good appearances are manifested — but the finishing 
stroke is not given. The wind is not come. The 
Spirit hath not yet breathed holiness into the slain. 

Here is the fearful danger attending awakened sin- 
ners ; — I mean that of resting in something short of 
life from the dead. There is an essential difference 
between the common and the special work of the di- 
vine Spirit. The one, only increases speculative 
light, and awakens the conscience : — the other, changes 
the heart and renews the will. There may be much 
of the former, where nothing of the latter is effected. 
There is yet, no breath in them. It is, therefore, of 
great importance to learn how far men may advance 
in the legal and preparatory work, without any real 
and sanctifying change. 

1. They may be sound, and orthodox in their reli- 
gious sentiments. 

The common teachings of the divine Spirit, tend to 
remove natural prejudices, and correct wrong senti- 
ments. For instance- — many well educated people 
disbelieve the total depravity of the human heart, and 
think they can perform, in their own strength, acceptable 
duties. But ask the soul awakened by the Holy Spirit, 
and convicted of truth, whether he can please God 5 
and help himself ? His answer will be prompt, and 
immediate; — lam nothing but sin — ray heart is aw- 
fully depraved — wholly and obstinately opposed to God, 
and his law. The wickedness, and hardness of his 
heart, will be the great burden of his complaint. 

This sense of himself will be in proportion to his 
speculative light — his discoveries of God's true cha- 
racter. It is in God's light, that we see, and know 
ourselves. They, who have experienced conviction 
of sin, by the teaching of the Spirit, will not be the 
men to disown it. They will be far from believing 
in the power of free will to turn to God, for, when 



36 Spiritual death and Resurrection, 

most pressed upon this subject, they find it is not ifc 
their power, or, in other words, it is not the choice of 
their hearts, to submit ;— that unless God change their 
hearts, and work faith in them, they shall never submit 
and turn to him, but inevitably perish. I see not r 
therefore, why they may not be thoroughly orthodox, 
in the exercise of an impenitent heart ; — and thus, bone 
come to its bone. 

2« They may reform all outward sins. 

Conscience is awake, and very sensible. They 
are in great fear of wrath. They have a sense of the 
strictness, and severity of the law, and wiH be even 
circumspect in their whole conversation. This is the 
flesh coming up upon the bones \ and holding the truth 
in unrighteousness, the jointing of the bones. 

3. They may make a fair profession — enter into visi- 
ble covenant with God, and attend all gospel ordi- 
nances. 

This is the skin which covers all — the outside, visi- 
ble, and professed appearance of life. But, there is 
no breath in them. After all their terrors, reforma- 
tions, and professions, they are still dead. 

4. They may have great zeal and high confidence. 

There are false light, and false joys. Satan trans- 
forms himself into an angel of light. If he cannot hold 
the sinner in security, he will elate him with imaginary 
experience, and a false hope* This man can tell you 
what joys he has felt, what discoveries he has had of 
Christ, and of the glory of God. — These are the si- 
news, which together with the flesh come upon him. 
They are the strength of all. He may now be reput- 
ed an experienced Christian. But still, there is no 
breath in him. All his terrors, tears, reformations, 
soundness in sentiments, joys, professions, and confi- 
dence, fall short of divine life. There is no new na- 
ture. He is but a dead man. — How strong and dread- 
ful is the delusion ! Oh, my brethren, it is a great 
thing to be really born of God, and renewed in know 
ltdge, and holiness, after his image. 



Spiritual death and Resurrection. 37 

When bone had come to its bone, and the flesh and 
skin, and sinews, covered them, Ezekiel called for the 
wind to inspire the breath of life. This is God's or- 
dinary method. He first awakens the sinner's con- 
science, to see his guilt and ruin, his dependence and 
danger, before he changes his heart, and calls him home 
to Christ. But preparation for grace, is not grace. 
The body is not a man without breath, or spirit of life. 
Therefore, let every one who cherishes a hope of hav- 
ing passed from death to life, examine well the ground 
on which he stands 5 and beware that he does not 
build for eternity, upon a foundation of sand. 

Seriously inquire, have you experienced not only 
the common, but the special work of the Spirit of 
God ? Are the fruits of the Spirit found with you? 
Have you true love to God, in all his attributes ? Do 
you trust in Christ for all your salvation ? " Let us 
fear, lest a promise being left us of entering into his 
rest, any of you should seem to come short of it." 
Blessed are all they, who hear the voice of the Son of 
God, and live. 



PART II. 



Ezekiel xxxvii. 7—9* 

So [prophesied as I was commanded ; and as I prophe- 
sied, there was a noise? and behold a shaking, and the 
bones came together, bone to his bone : And when I be- 
held, lo, the sinews and thejlesh came up upon them, 
and the skin covered them above; but there was no 
breath in them* Then said he unto me, prophesy unto 
the wind, prophesy son of man, and say to the wind, 
thus saith the Lord God ; come from the four winds, 
O breath, and breathe upon these slain, that they may 
live* 

Having considered man as in a state of spiritual 
death — utterly destitute of holiness -, and also what 



88 Spiritual death and Resurrection. 

conviction of sin, visible reformation, joys and confi- 
dence there may be, and often are, where there is no 
spiritual life in the soul 5 — I will now attend to the 
resurrection of the soul from spiritual death, 

I would premise generally, that God does much in 
the hearts of sinners to prepare them for the reception 
of spiritual life. All preceding the re-animation of 
the dry bones ; — as the prophets prophesying to them 
to live, and calling upon the wind to come and breathe 
life into them, was of this nature. To breathe life 
into the dry bones, before they were brought togeth- 
er and iashioned as men, would have been incongru- 
ous. All these parts of the process, therefore, were 
but preparatory to the infusion of spiritual life. 

I. Let it be our first inquiry, then, by what methods, 
doth God prepare the soul for divine life ? 

I would observe, negatively, that the soul is not 
humbled before regeneration. The conscience is 
deeply convinced of sin and its evil desert — of the jus- 
tice of God's law, and the sinner's impotence. — But, at 
the same time, the heart will rise against God, and 
complain of his law, and government. It is a com- 
mon error, and easily accounted for, not to distinguish 
between regeneration, and conversion. But, though 
inseparable, they are of distinct consideration. The 
one changes the heart ; — the other, is its consequent 
exercise. The instant, God turns us, we turn. One 
is regeneration — the other, conversion ; — one is the 
act of God — the other, the act of the creature. It is 
evident, that the heart must first be changed, before 
there can be any gracious exercise. Paul's experi- 
ence is in point. " I was alive without the law once ; 
but when the commandment came, sin revived, and I 
died." He clearly saw the sinfulness of his heart, 
and his desert of eternal death. Reconciliation to 
God is not the effect of conviction. It is not in the 
nature, or power of terror to change the heart. There 
are many instances of apostasy from the greatest 
awakenings, and terrors. Corruptions for a time 
were restrained by fear, and the remonstrances of 



Spiritual death and Resurrection* $9 

conscience : — but when these restraints are broken, 
they will rage with the more violence. A lion may 
be chained, but he is a lion still ; loose him, and he 
will again act his ferocious nature. It is the power of 
God — the special agency of his Holy Spirit, that effects 
a gracious change in the heart, and lays a foundation 
for true humility. It is the common w r ay of obtaining 
false hopes, to mistake conviction for conversion ; and 
legal fears for evangelical repentance. Such will 
gradually return to their sins ; and though they have 
lost their religion, still keep their hope ; and in this 
way become finished hypocrites. 

II. I remark, in a positive view, that God enlightens 
the conscience, and causes a deep conviction of vari- 
ous important truths, of which sinners, insecurity, are 
ignorant, or insensible. 

1 . God removes the atheism of the heart. He im- 
presses the conviction of his being, with some correct 
views of his character. This, perhaps you will say, 
is needless, for, all men believe the being of a God. 
This must be understood, however, in a qualified 
sense. They have indeed a general, confused, and 
ineffective belief of a Supreme Being. But it is not, 
a realizing conviction, and may have very little, or no 
influence on their practice ; for, " the fear of God is 
not before their eyes.' 5 Their ideas of God, are often 
the portrait of their vain imaginations. " Thou 
thoughtest that I was altogether such an one as thy- 
self. — The fool hath said in his heart, there is no God. 
— The transgression of the wicked hath said in my 
heart, there is no fear of God before their eyes. — 
They profess that they know God, but in works they 
deny him ; being abominable and disobedient, and 
unto every good work, reprobate."" The sinner's 
heart being alienated from God, the language of his 
practice is a denial of his existence. But, let him be 
taught by the Spirit, and his conscience aw r akened, and 
he will believe in a God, he never did before, and 
view all his past life, a scene of atheism and darkness* 

8 * 



90 Spiritual death and Kesurrection. 

Trembling, and amazed, he finds himself wrapt in the 
immensity of God, and every thought of his heart un- 
der his immediate inspection : — a great and terrible 
God, to whom he is accountable, and bound by all the 
ties of nature and gratitude $ — a God who is of purer 
eyes than to behold iniquity, and who will by no means 
clear the guilty. The thought of being the object of 
his wrath for ever, is overwhelming. He is ready to 
sink in despair. His horror is beyond description. 
The feelings of the awakened sinner, arise from a 
sense of God and his attributes — of his own relation 
to him, as a moral agent and accountable creature. 

2. The spirit impresses the conviction of mortality, 
and causes him to feel his relation to judgment and 
eternity. The stupid will own, they must die and go 
to judgment — yet have no feeling of this awful truth. 
But now death comes near, and brings judgment to 
view. It is no longer speculation, but reality. Life 
appears a vapour — eternity near and solemn. His 
attention is arrested and engrossed, and the vanities of 
die world divested of their charms. 

3. The sinner is now brought to think in earnest of 
himself; — his present state — his future prospects. 
Here is no room for doubting. The law of God he 
sees to be the rule of action, and the rule of judgment. 
By this law he feels himself condemned. " By the 
law, is the knowledge of sin." He is sensible of the 
hardness and enmity of his heart. Conscience is 
awake, and brings his sins to his view. He reads his 
own sentence — " The soul that sinneth, it shall die — 
He that believeth not, is condemned already" — and it 
is impossible, on this dangerous ground, to find rest. 
His mind is tossing like the stormy sea. He exerts 
himself for help — resorts to reformation, prayers, and 
tears— but obtains no relief. His conviction and dis- 
tress increase ; for, he finds he can do nothing but 
sin, and plunge himself still deeper in guilt. He is 
«old of a way of mercy, but cannot discern rt. All is 
siark ; — his mind perplexed — his will obstinate ; — cor- 
ruptions rage— dreadful thoughts arise — all help fails. 



Spiritual death and Resurrection. 91 

He is shut up — shut out, and cast off. The work of 
conviction is now effected, and he is made, in the most 
sensible manner, to believe the declaration of God; 
" O Israel, thou hast destroyed thyself." 

This is the time for Satan to rage. While the sin- 
ner was in the ease of carnal security, he was not as- 
sailed with special temptations — but now the adver- 
sary plies every art to deceive and destroy. He en- 
deavours to persuade him, either that it is too late ; — 
once the door of mercy was open, but now it is shut : 
Or, that it is too soon — he has time enough before 
him, and may repent at a future period : or, that God 
is hard-hearted and pitiless : — or, his sins are too 
great to be forgiven ; or, that he has committed the 
sin unto death ; — and will cast in blasphemous thoughts 
to confirm him in the belief; — or, that he is good 
enough already, and may be at ease : or, that all shall 
be saved through the atonement of Christ : or, that 
religion is a farce — a cunningly devised fable. But^ 
if God design a thorough work, all the artifices of Sa- 
tan will be in vain ; — and nothing impart comfort, but 
the application of the blood of Christ.— Let the sin- 
ner turn which way he will for relief, neglecting Christ; 
God meets him, and hedges up his way ; — till he is 
driven to the last extremity. Though still unhum- 
bled, and unreconciled, he sees that he is ruined, per- 
ishing, and helpless. He knows, that unless God raise 
his feet from the miry clay, he must sink without 
hope ; — if God do not work faith in him, he will never 
believe, nor repent: — if God do not change his hearty 
he shall never love him, nor so much as ask for mercy 
acceptably. 

III. It will be useful to inquire, wherefore is all 
this preparatory process ; since it makes not the heart 
any better ? Doth God delight in the terrors, and 
distresses of his creatures ? Far from it. He delights 
in showing mercy ; — but he does it in the wisest man- 
ner. The reflecting mind may at once discern the 
impropriety of God's renewing the heart of a stupid 
sinner, who feels no need of his grace, and is unpre- 
pared even to thank him for it. 



$2 Spiritual death and Resurrection* 

The following reasons are as obvious, as they are 
important. 

1. God is just. His law is perfect, and his ways 
equal. He hath never demanded any thing, but what 
is perfectly just ; and indeed, for our best good. God 
is infinitely glorious, aid worthy of all honour and ado- 
ration. The terms of the first covenant were just and 
good : — those of the new, infinitely gracious. The 
gospel is a dispensation of grace. We never had oc- 
casion to revolt. Our rebellion against God, is ground- 
less, and altogether unreasonable. We have acted the 
vilest part, and our ruin is our own. How shameful, 
how awfully guilty, to take up arms against God ! — 
What horrid ingratitude ! what desert of death! We 
are justly condemned. God, and his throne are guilt- 
less. Now, is it not suitable, that the guilty creature 
should see all this, and acknowledge it from the heart ? 
The preparatory work of conviction effects no more. 
It is directed to this end — to place God upon the 
throne, and the sinner upon his knees. Who can 
reasonably object against seeing the truth ? Is it ra- 
tional to shut our eyes to the light ? Is it desirable to 
live in darkness — ignorant of ourselves, and strangers 
to God ? If not, it is proper and necessary that men 
should see ; and all, effected by conviction, is to open 
their eyes. 

2. In infinite wisdom, God adapts all his measures, 
to illustrate and magnify his sovereign grace. This is 
his grand design, " that in ages to come, he might show 
forth the exceeding riches of his grace. The Lord 
alone shall be exalted in that day. He will bring 
down every high look, and every proud thought." 
For this object, especial care was taken, in all God's 
conduct with ancient Israel. " Lest ye say, by our 
own arm, or for our own righteousness. Ye shall re- 
member, how the Lord brought you up out of Egypt, 
with a mighty hand, and an out-stretched arm.' 5 Thus 
also, in our spiritual redemption, all is of God. Our 
help comes from heaven ; and, not in the least, from 
our own resources. Christ is God's unspeakable gift. 



Spiritual death and Resurrection. 93 

The Holy Spirit is the blessing of his grace. His in- 
fluences are free and sovereign. What agency have 
men in procuring them, while obstinately resisting ? 
In the choice of instruments to accomplish the pur- 
poses of his grace, God also, by the weakness of the 
means, displays his glorious sovereignty, and almighty 
power. " It pleased God, by the foolishness of preach- 
ing, to save them that believe : — We have this trea- 
sure in earthen vessels, that the excellency of the pow- 
er may be of God, and not of us. That according as 
it is written, he that glorieth, let him glory in the 
Lord." We are proud, assuming, and disposed to ar- 
rogate all to ourselves : The law is, therefore, made 
to kill. AVhen the commandment comes, the proud 
finner dies. God is seen to be a sovereign, and all 
his airy castles vanish. Thus a foundation is laid for 
the mind to exalt God. 

3. A permanent cause is furnished for gratitude and 
praise. For this reason, God leads his people into 
the wilderness, to speak comfortably to them : and 
makes " the valley of Achor a door of hope." They 
who have seen their lost condition — felt the evil of 
sin — their guilt, and wretchedness, and ruin, when 
experiencing recovering grace, will be rilled with the 
liveliest gratitude. They will show forth the praises 
of Him, who hath brought them out of darkness, into 
marvellous light, and blessed their souls with the joys 
of his salvation. 

I now inquire, 

IV. How is spiritual life imparted ? 

Here a diversity of opinion is found. Some ima- 
gine, there is no other life, but what consists in an 
outward reformation. Others suppose it to be effect- 
ed by light only. A third class ascribe it to mere 
power. An attempt to explain the Spirit's physical 
mode of operation, would be an effort of ignorance 



94 Spiritual death and Returrectim. 

and vanity. To teach us this, is the design of those 
words of Christ — " The wind bloweth where it listeth, 
thou hearest the sound thereof, but canst not tell 
whence it cometh, and whither it goeth — so is every 
one that is born of the Spirit." Here it is expressly 
taught, that they who are sanctified, are born of the 
Spirit — but how the Spirit of God operates upon the 
seul, none can tell. It is sufficient for us to know, 
who is the author, and what are the effects. Here we 
may go on sure ground. 

1. The Spirit of God, is the author of holiness in 
the heart of man. This is the instruction of the pro- 
phet, in calling upon the wind to come and breathe 
life into the slain. Saints are said to be born of the 
Spirit — born of God. In EzekiePs vision, the Spirit 
of God is denoted by the wind, that inspired the 
breath of life. On this topic, however, I need not 
enlarge. It is a plain scripture doctrine, and confirm- 
ed by the experience of the Godly in all ages. 
Should we deny this, we might with equal propriety 
disbelieve any other article of the Christian faith. 

2. What are the happy effects wrought ? 

I answer, in general, the heart of stone is taken 
away, and a new; heart given. The man finds new 
affections, new views, new desires, new objects, new 
motives of action. Before, he saw truth in his con- 
science — he now loves, and embraces it in his heart* 
He is a new creature, and feels himself in a new world. 
Divinity appears in the word. Glory shines in all 
God's character, law, and government ; — and the gos- 
pel he realizes to be the power of God unto salvation. 
He has a spirit of willing obedience, and devotes him- 
self to the service of God, from the united motives of 
duty and delight. He sets his face Zion-ward — is 
guarded against temptations, and humbled under his 
imf crfectsons. A great and happy change indeed, 
wh oh is to advance, and increase to the end of life, and 
he perfected in eternity. 



Spiritual death and Resurrection. 

APPLICATION. 

i. This subject excites our lamentation over sin- 
aers. The vision of Ezekiel was a sight affecting and 
awful ; — a valley tilled with human bones-^-naked, 
and dry, disjointed, and scattered in the utmost confu- 
sion. Such too, but in a more interesting sense, is the 
spiritual reality — the condition of impenitent sinners. 
They are without spiritual life — without the form of 
Godliness— without the comforts of religion — without 
God, and without hope. Some, indeed, possess the 
form, but have not the power of Godliness. They 
are but appearances — mere skeletons, without life. 
The power and grace of God, are the only ground of 
hope to sinners. They are dead. They will go on 
in sin T and no means can reclaim them. Shall we not 
weep in secret places for them ? Look forward, 
thoughtless sinner — see what is approaching, and near 
at hand — Death, judgment, and eternity await you. 
If they who have experienced much, and profess, and 
practise well, may be without life ; what are you, who 
are very dry bones, and bone is not even come to its 
bone ? What must be your state, in the future world, 
destitute of spiritual life ? " If the righteous scarce- 
ly are saved, where shall the ungodly and the sinner 
appear. 55 

2. The means of grace are an important blessing. 
Had not Ezekiel prophesied^ the dry bones had never 
lived. Though his word did not revive them — yet ac- 
companied with divine power, it was rendered effectual, 
and a plenteous harvest of redeemed sinners arose in 
glorious prospect to his astonished view. Thus God 
honours and blesses his own institutions, to the salva- 
tion of sinners. For wise reasons, he is pleased thus 
to work, though infinitely above the need of means. 
They who can despise and neglect the means of grace, 
show that the bones are very dry, and discover alarm- 
ing symptoms of reprobation. 

3. This subject addresses a solemn admonition t#.. 



96 Spiritual death and Resurrection. 

the stupid, who are dead in trespasses and sins. Yours ? 
my fellow-sinners, is truly a lamentable state, and it 
is unfelt, merely through wilful blindness. For you, 
the children of God, who know the terrors of the 
Lord, tremble, with an aching concern, while seeing 
you left of God, and hardened against reproof. Sure- 
ly you believe, that except you are born of God, you 
cannot enter into his kingdom — except you repent, you 
must perish. Do not your spirits quake, at the thought 
of perishing — of falling under the burning vengeance 
of an angry Deity ? Will you not mourn in the hour 
of death, for your stupid misimprovement of present 
opportunity — your neglect of God, and your own pre- 
cious souls ? Oh, why will you not take warning, and 
flee for refuge, and lay hold on the hope set before 
you in the gospel ? Come to Christ, and freely re- 
ceive the blessings of pardon, salvation, and eternal 
life. No longer delay repentance ; but seek the Lord, 
while he may be found — call upon him while he is 
near. u Hear, O ye dry bones, the word of the Lord 
— Hear, and your souls shall live." 

4. Let those who are resting in the preparatory 
work of conviction, and stopping short of conversion, 
take warning, and be alarmed. The distinction has 
been explained ; and many, it is feared, who have 
been awakened, convicted, reformed, and have 
made a publick profession, are halting on this danger- 
ous ground, and have never experienced a saving 
work of grace. To all of this character, I do not he- 
sitate to say, you are even farther from the kingdom of 
God, than the secure, who have never been awaken- 
ed—who have no such downy pillows to soothe their 
consciences, in a false hope. You must review your 
whole experience, and be impartial in your examina- 
tion. Be candid. Be vigilant. Be faithful. Your 
eternity is concerned in your improvement of the 
warning. You cherish a delusion at the price of your 
souls. Labour to see your mistake. Cry fervently 
to God for the teachings of his Spirit, without which, 
you are eternally undone. 



Spiritual death and Resurrection, 97 

6. Let professing Christians, and all entertaining a 
hope, carefully examine themselves, and see on what 
foundation they are building. Trust not in the 
warmth of your atfections. Your hearts are deceit- 
ful, and your experience may be false. You may 
have but a name to live, while really dead. A body 
may be in perfect shape, and proportion, and yet have 
no life : so you may have the appearance of Christians, 
without the spirit of Christ. Have you the breath 
of life ? Do you pant after God ? Do you live for 
him ? Are you more concerned for your duty than 
your comfort — for the glory of God, than your own 
salvation? Is Christ precious to you — the joy of 
your hearts — all your salvation, and all your desire? 
If so, happy are you — the Spirit of God, and of glory 
rests upon you. Persevere in holiness unto the end. 
Study the most grateful returns* Grow in grace. Be 
strong in the faith, giving glory to God. " Then shall 
ye know, if ye follow on to know the Lord, that his 
going forth is prepared as the morning, and he shall 
come to you as the rain ; as the former, and the latter- 
rain upon the earth." Amen. 



.9 



SERMON X. 

THE CONDEMNATION OF THE HEATHEN 



Romans i. 32. 

Who knowing the judgment of God, that they who com- 
mit such things, are worthy of death ; not only do 
the same, but have pleasure in them that do them* 

This verse, which closes the chapter, finishes the 
description of human depravity. The apostle had 
been drawing the character, from the conduct of the 
heathen, left to the unaided guidance of nature's light, 
or rather, to the uncontroled dominion of their own 
corruptions. In the catalogue of their vices, nothing 
appears wanting to sink, to blacken, and brutalize the 
human character. After describing them as given up 
to the grossest idolatry, and the most unnatural and 
abominable lusts, he proceeds — " And even as they 
did not like to retain God in their knowledge, God 
gave them over to a reprobate mind, to do those 
things which are not convenient. Being filled with 
all unrighteousness, fornication, wickedness, covetous- 
ness, maliciousness ; full of envy, murder, debate, de- 
ceit, malignity; whisperers, backbiters, haters of God; 
despiteful, proud, boasters, inventors of evil things, 
disobedient to parents, without understanding, cove- 
nant-breakers, without natural affection, implacable, 
unmerciful." But it was the special aggravation of 
their guilt, to sin against knowledge. Dark, and un- 
instructed as they were, the light of nature pointed 
them to a different conduct. Conscience reproved, 
and condemned them. Yet they perverted their light, 
and broke through every restraint. So far were they 
from yielding to the conviction of truth, and abhorring 



The condemnation of the Heathen. 

iheir own turpitude, that they delighted in it, and 
viewed their image in others with complacence. Who 
knowing the judgment of God, that they who commit 
such things are worthy of death, not only do the same, 
but have pleasure in them that do them. This gives 
the full measure of human depravity — the abomina- 
tions of the human heart. 

Here then, my fellow-sinners, yield to a solemn and 
interesting reflection. If the heathen, guided only by 
the light of nature, could not maintain the plea of ig- 
norance, how r awful must be the condemnation of those, 
who can resist the clearest effulgence of revealed 
truth ? It is evident that most of the sins of mankind 
in every age, are against that light, which will con- 
demn them, at the tribunal of God ; and that there is 
in all men some consciousness of sin, and its desert of 
punishment. 

How did the heathen learn this sentiment- — that 
they who committed such things were worthy of death? 
They had no Bible — no knowledge of the true God ; 
and the light of nature they had corrupted, and dark- 
ened ; — yet the apostle says, " they knew the judgment 
of God. that they who commit such things are worthy 
of death." Who told them, but that silent monitor in 
their own breasts — conscience? 

it is truly difficult for us, enlightened as we are, to 
judge with precision, how far reason would aid in the 
research of moral truth. The light of nature and erf 
divine revelation, like the colours in the ethereal bow, 
are so intermingled, that we cannot draw the exact 
line of distinction. But the truth of the doctrine, will 
appear from the following considerations. 

1. There is in reason, and nature, a radical, and ac- 
knowledged difference between virtue and vice. We 
have a deep-rooted consciousness, that virtue is com- 
mendable and praise-worthy — vice, wrong, and crimi- 
nal. Such is the instruction of scripture. u For 
when the Gentiles which have not the law, do by na- 
ture the things contained in the law; these having 
not the law, are a law unto themselves ; which shew 



100 The condemnation of the Heathen, 

the work of the law written in their hearts ; then 
conscience also, bearing witness, and their thoughts, 
meanwhile, accusing, or else excusing one another," 
Can any one of us think, laying aside all we have ever 
learned from revelation, that virtue and vice are 
founded upon positive institution merely — and, inde- 
pendent of any express commandment, would become 
indifferent and undistinguishable ? For instance ; 
Could we ever believe that murder is innocent ? that 
theft is as praise-worthy as honesty ? Are you not 
sensible of a right to your own property ? and that 
whoever deprives you of it, is criminal ? It is true, 
the heathen were lost to every principle of virtue, and 
goodness ; and even given over of God to a reprobate 
mind. This, however, did not arise from the want of 
knowledge, but their utter apostasy from God. The 
apostle declares them to be " without excuse" — that 
the invisible things of God were clearly seen from the 
creation of the world. But, " when they knew God, 
they glorified him not as God, neither were thankful : 
but became vain in their imaginations, and their fool- 
ish heart was darkened." Yet, in all their wickedness ; 
they were not ignorant of right and wrong — but knew 
" the judgment of God, that they who commit such 
things are worthy of death." Hence it is plain, that 
the light of nature teaches there is a God ; — that he is 
holy ; — sin an evil, and must be punished. 

2. The universal practice of the heathen, proves 
this truth. Why else did their altars smoke with the 
richest sacrifices ; — and how often, with their own 
offspring ? Although the god they worshipped was no 
God, yet they discovered a consciousness of guilt, and 
the necessity of an atonement. The gods, they felt, 
must be appeased. Why ? Because they knew them- 
selves sinners ; and hence apprehended wrath, and 
danger. They were debtors, and dreaded to be called 
to account by their great Creditor. They knew the 
judgment of God, that they who committed sin were 
worthy of death. If insensible of sin and impending 
wrath, why all this expense of blood and treasure ? 



r Mie condemnation of the Heathen. 101 

There is therefore in human nature, a discernment of 
sin as displeasing to God, and deserving punishment. 
In the view of the heathen, sin and death were con- 
nected by moral desert. 

3. The terrors of conscience on the commission of 
sin. even when there is no danger of punishment, or 
shame from men, confirms the same truth. Many 
events in providence, bring to mind sin, and the anger 
of God, with terror, and amazement. Heavy calami- 
ties convict guilty mortals of their crimes. Fear and 
horror arise from the consciousness of guilt, and ap- 
prehensions of divine wrath. Men may be Christians 
in theory, but pagans in practice. — Hence that fermen- 
tation in their breasts, when reflecting on their con- 
duct, and the dreaded anger of Almighty God. — This 
shows the natural, and acknowledged connexion be- 
tween sin and punishment. Were there no sin, there 
would be no consciousness of guilt. Adam hid not 
himself from his Maker's presence, till he became a 
sinner. 

INFERENCES. 

1 . I infer the superior excellence of the Bible to 
give us the knowledge of human nature. 

The two great and leading objects of instruction in 
the holy Scriptures, are the true character of God, and 
of man ; — to exhibit these so clearly, that every ration- 
al creature may plainly discern them. To this end, 
every method of instruction is presented — every win- 
dow of moral light thrown open. The Bible is not on- 
ly a revelation of God's character, but a correct, in- 
fallible history of man. To the scripture believer, 
therefore, the necessity of observing the conduct of 
men is superseded. For an accurate knowledge of 
human nature, we need not traverse every clime- 
drink the water of the Niger and the Ganges ; and exa- 
mine the customs, and practices of every description 
of men. A more easy and compendious method is 
provided. Human nature, in all its attitudes, is drawn 



103 The condemnation of the Heathen. 

by a perfect Master, and described in this little vo? 
lume — the Bible. All the moral philosophy of man 3 
which the most accurate observer, the profoundest 
reasoner, and most extensive traveller, can seek to in- 
vestigate, is here comprised ; equally open to the un- 
lettered, untravelled peasant. Here we may see how 
all the different classes of men feel, and act, in every 
situation and circumstance. Would you then desire to 
obtain a thorough knowledge of human nature, Stu- 
dy the Bible. 

2. If the ancient heathen, merely from the light of 
nature, had conviction of the evil desert of sin ; is it 
not astonishing that they who have the full benefit of 
divine revelation, can view sin with so little aversion 
and dread ? Though " the wrath of God is revealed 
from heaven against all unrighteousness and ungodli- 
ness of men," yet how little is it regarded ? They live 
in a world, where sin is as fashionable as the modes of 
dress ; and few are found, with whom it is not familiar. 
But what a reproach is this to a Christianized people, 
possessing such superior advantages for knowing both 
their sin, and their duty ? Alas ! we forget what even 
the heathen knew — that in the judgment of God, they 
who commit such things , are worthy of death. How lit- 
tle do we dread — how freely indulge sin ? If we re- 
frain from those enormities which marked the charac- 
ter of the heathen $ yet our hearts are at enmity with 
God. What abundant evidence hath he given, how 
he hates, and how he will punish sin ? Think of the 
old world. Think of Sodom and of Egypt. See the 
divine Jesus expiring on the cross for sin. — Will not 
all move us to shun that deadly evil ? 

3. In the heathen, we see our own character. 
They, u knowing the judgment of God, that they 

who commit such things are worthy of death, not only 
did the same, but had pleasure in them that did them." 
The human character is still the same, and varied 
only in form. We still love the service and the image 
«f Satan. Like our heathen predecessors, we knew 



The condemnation of the Heat lien. 10S 

God, yet commit sin, and delight in others of the same 
character. Men of congenial feelings, enemies to 
God and his Son, who equal us in the race of iniquity, 
are our chosen, and most agreeable companions. 
How guilty, how wretched are we ! Constantly ex- 
posed to eternal death, and obstinately pursuing the 
way that leads to it ! 

Surely, with the utmost propriety, the Holy Spirit 
styles us, fools. We need religion to be rational crea- 
tures, A rational creature without religion ; — is al- 
most a contradiction in terms. He is not only a fool, 
but — a monster. He is an inconsistent creature. He 
is a guilty creature ; — he is a wretched creature. 

How absurdly do we act, who have all the means 
of knowing our duty, and securing our happiness ? It 
is impossible fully to express this inconsistency. An 
utter variance between reason, and conscience — be- 
tween acknowledged duty, and actual practice, marks 
our character. What discordant materials ; what a 
confused medley in our composition ! We profess to 
believe that there is a God, and from sabbath to sab- 
bath we assemble to worship him ; — we profess, also, 
to believe in the truths, duties, promises, and threat- 
enings, recorded in his word ; — yet in heart and prac- 
tice, deny them all. For shame, let us awake from 
such stupidity ; Oh ! let us be more consistent. — * 
Again, 

He is a guilty creature. 

If God's commands be reasonable and just, we are 
wholly inexcusable. How great is the light we per- 
vert — how distinguishing the mercies which we abuse ! 
Remember that our guilt, and condemnation are ia 
the same proportion. How just is that threatening 
of the law, The soul that sinneth^it shall die ! — and how 
gloriously will the justice of God shine in the execu- 
tion of that sentence — " He that believeth not shall be 
damned!" 

Once more. He is a wretched creature. 

" There is no peace, saith my God, to the wicked. 55 
T'-e enjoyments of sense mock his expectations, and 
disappoint his hopes. All is vanity and wind. His 



104 The condemnation of the Heathev,. 

heart, agitated with tumultuous, and contending pas- 
sions, is a dungeon of darkness and pollution. He 
has no enjoyment of outward prosperity — no support 
under adversity. At war with God and himself, he 
looks hack upon a life of sin and rebellion j and for- 
ward to a world of misery and despair. 



SERMON XI. 

DIVINE CLEMENCY. 

Psalms lxxxvi. 5. 

For thou, Lord, art good, and ready to forgive ; and 
plenteous in mercy unto all them that call upon thee. 

That God is good, both his word and providence 
give abundant assurance ; and every expression of 
goodness to guilty creatures, is the fruit of his mercy. 
With this argument, the holy Psalmist lifts up his soul 
to God. It is animating to mark, how he rises in his 
plea, with increasing confidence and ardour. He be- 
gins by stating the general goodness of God to man :— 
"for thou, Lord, art good." His goodness ,however, 
is not confined to innocent creatures: otherwise, it. 
would sink the sinner in despondence — strip him of 
every plea ; and seal the mouth of prayer, in eternal 
silence. But, blessed be God, there is a throne of 
grace; and he takes occasion, from the guilt and 
wretchedness of his creatures, to make the most illus- 
trious display of his goodness. " He is ready to for- 
give ; and plenteous in mercy unto all them that call 
upon him." 

This great and precious truth, is taught in the text 
—God will pardon and save, all who call upon his 
name. 

In its illustration, I shall consider, 

I. Who are the proper objects of mercy. 

II. God is ever ready to bestow mercy, in answer 
to prayer. 

III. How we are to come to God in prayer. 



1 06 Divine Clemency. 

I. Who are the proper objects of mercy ? I an- 
swer, generally, sinners. And when are sinners, the 
prepared objects of mercy ? When they consent to be 
saved by mercy. This, however, for sinful creatures, 
is no small, or common attainment. Many impor- 
tant things are necessarily implied. The great obsta- 
cle is pride. The reason why sinners are denied 
mercy, who have long and earnestly sought for sal- 
vation, is, their not applying for mercy. Though 
convinced of guilt, they feel not that they are lost 
creatures and utterly helpless. While men trust in 
themselves, they will not look to God. The great- 
ness of divine mercy, is not the apprehended ground 
of their encouragement. They come in their own 
name — trust in their own strength ; and ask for their 
own sake. This is the path, in which pride and sel- 
fishness conduct them. In this way, so congenial to 
their feelings, they are willing to make every exer- 
tion, and submit to the greatest sacrifice. Thus God 
declares by the prophet — " Thou art wearied in the 
greatness of thy way, yet saidst thou not, there is no 
hope •, — thou hast formed the life of thine hand, there- 
fore, thou wast not grieved." Not slain by the law, 
they find the life of their hand. Neither convinced of 
their impotency, nor reconciled to the justice of God, 
they are not seeking, but rejecting his mercy. — How 
different were the views of the penitent publican ? 
Convinced of his weakness, and confounded with his 
guilt and wretchedness ; he could not so much as lift 
his eyes to heaven ; but smote upon his breast, and 
cried, " God be merciful to me a sinner." While the 
proud pharisee, boasting to God of his superior good- 
ness, and rehearsing in detail, the splendid catalogue 
of his own virtues, was rejected.— This, then, is cer- 
tain, and I repeat it, for its importance ; that, so long 
as the sinner can rest upon any thing in self he will not 
be saved by mercy. Every individual taught of God, 
knows this by experience. This truth, is first dis- 
covered by the sinner, when he comes to Christ by 
faith. Men shut their eyes, and complain, that they 
canuot see. They stand in their own way, and cast 



Divine Clemency. 1@7 

all the blame on God. But, thai they may really re- 
ceive the mercy of God ; two things must be experi- 
enced. 

1 . The commandment must come to the conscience, 
in its spirituality and power. The deep wounds of 
sin must be discovered, before they can be healed* 
The law must kill, before the gospel can give life. 
Christ came not to call the righteous, but sinners to 
repentance. The great Physician heais rone, but 
those who are sensibly sick, and fully convinced, that 
no other being can heal them. He raises none to 
life, but those who feel themselves to be dead in tres- 
passes and sins. After every effort is tried in vein. 
all confidence in self, must be renounced. The aw 
condemns them ; and they are as helpless as they are 
guilty. They are in the hands of God, and wholly 
dependent on his mercy for the pardon of sin ; and on 
his Holy Spirit for sanctification. This is an hour of 
awful amazement ; and neither soon, nor easily for- 
gotten. Conviction is effected solely by the divine 
Spirit. It is contrary to their inclination, and meets 
their most obstinate resistance. It is natural for men, 
who begin to see danger, to fly for relief to that law, 
by which they are already condemned. They ima- 
gine, that by their future amendment, they can secure 
pardon and peace with God. But all their exertions 
are selfish and ineffectual. When this is felt, they are 
ready to rise against God ; or sink in sullen discour- 
agement—or like Naaman, turn away in a' rage* 
And what can they do ? They will not accept salva- 
tion as a free gift ; and God will not accept their 
money for the purchase of his grace. Their gold is 
dross — their righteousness, filthy rags — they are under 
condemnation — divine wrath hangs over them — death 
is at the door ; and their state absolutely hopeless, 
without the help of God. 

2. The soul must be regenerated. Never till then 
will sinners consent, that God should be a sovereign* 



10$ Divine Clemency. 

in bestowing his mercy. — This reconciliation, no out- 
ward means ; — no terrors, or sufferings will produce. 
Almighty power alone, subdues the heart. They who 
imagine, that sinners repent, before they are savingly 
renewed ; have confused, and mistaken notions. 
The carnal mind will never repent — never exercise 
love ; — for, its nature is enmity against God. The 
clearest view of truth, will not produce love. It has 
a far different effect. The renewing act of God 
alone, brings sinners to a right temper. When this is 
effected, they freely repent, and find him ready to 
forgive. They now see beauty, wisdom, and glory in 
the gospel. Christ is precious ; — the supreme object 
of affection, trust, and confidence. 

II. God is ever ready to bestow mercy in answer to 
prayer. He is plenteous in mercy, to all them that 
call upon him. His ear is open to their cries. 
They may come in the name of Jesus Christ with con- 
fident hope. O what a glorious privilege have they, 
who hope and trust in God ! " For thou, Lord, art 
good, and ready to forgive, and plenteous in mercy f 
unto all them that call upon thee." To quicken and 
strengthen our faith, and especially to excite our en- 
gagedness in prayer ; let us consider, that God, by the 
gift of his Son, has prepared the way for mercy. From 
this, the apostle argues the readiness of God, to par- 
don ; " He that spared not his own Son, but delivered 
him up for us all ; how shall he not, with him also, free- 
ly give us all things ?" The gift of pardon, salvation, 
and heaven, to the redeemed, is infinitely less, than 
that unspeakable gift of God — his dearly beloved Son, 
Will he not then be ready to forgive, and plenteous 
in mercy, in freely bestowing whatever we ask, in the 
name of Christ? Again, 

2. God, of his pure grace, prepares the object of his 
mercy to receive it. Can we then doubt whether he 
will bestow it ? There were two difficulties in the 
way of man's salvation ; — the condemnation of the 



Divine Chmcncif. 109 

\hvme law — and the opposition of the heart to God. 
The law and justice of God forbade the sinner to live. 
This difficulty Christ has removed, by his obedience 
unto death. Thus the door of nope is opened. God 
is it og the world unto himself. He might have 

doomed ourfallen race to remediless perdition. But 
mercy is his delight. Astonishing mercy! that God 
should piace his love on man, and redeem him at such 
expense. The other difficulty, is the sinner's op- 
position to the way of salvation. This. God merci- 
fully removes, by his Hol\ Spirit. Since he doth all 
this for men.= — is he net ready to forgive, in answer 
to prayer I God is love ; — No parent is so compas- 
sionate. His mercy is above the heavens. We have 
also a glorious Saviour — a prevalent, living interces- 
sor, mighty to save. Now. when every obstacle is 
removed: — -God is goodness; — -Christ intercedes— 
the Spirit sanctifies, and dwells in our hearts ; and we 
come to the throne of grace, sprinkled with redeem- 
ing blood— will God refuse to hear us ? It will not — 
cannot be. We shall know, that he is plenteous in 
mercy, to all that call upon him. — Because God will 
abundantly pardon the penitent; the rebel may find 
acceptance. The Most High is a prayer-hearing God. 
Believe it, my fellow-sinners, You may know it by 
your own happy experience. ki He is nigh unto all 
that call upon him in truth. Whosoever will call 
upon the name of the Lord, shall be saved." O the 
condescension — the grace of a sin-pardoning God ! 

Reserving the other division of the subject, for a 
more enlarged discussion. I shall now make some re- 
marks, in application of what has been offered. 

Natural men often consider God as pitiless and un- 
reasonably severe. They cannot endure to hear, ia 
the language of his word, that i; the sacrifice of the 
wicked is abomination to the Lord ; r — meaning, that 
God will not dishonour himself, by accepting their 
sinful prayers : therefore they conclude, it is a vain 
thing to serve the Lord ; and sav, " what profit, shall 

10 



110 Divine Clemency. 

we have, if we pray unto him ?" If they do not sajf 
this, such are their inward feelings. " Wherefore^ 
have we fasted, and thou seest not ? — wherefore, have 
we afflicted our soul, and thou takesf no knowledge ?" 
Human nature is correctly described in the Saviour's 
parable ; by the servant, who received the one talent; 
" I know thee r that thou art a hard man." — -It is 
difficult, for the depraved heart, to acknowledge the 
divine clemency ; though in view of the clearest evi- 
dence. Mankind are absurd, and inconsistent. They 
will often, and suddenly, vibrate into opposite ex- 
tremes. While the sinner is secure, God is all grace 
— his mercy is so great and undistinguJshing, that he 
will never punish. — Now he is daring ; fearless and 
obstinate. But when a few rays of light break in, upon 
his dark soul — conscience is' alarmed ; and guilt, hor- 
ror, and hell stare him in the face ; — then God is all 
wrath. — inexorable ustice — " a consuming fire" — 
there is no mercy for him. He calls on God, from 
mere anguish of heart, and not from any hope or trust 
in his mercy. — But " let not that man think, that he 
shall receive any thing from the Lord" — -for " he that 
cometh to God, must believe that he is, and that he 
is a rewarder of them that diligently seek him." 
How far are sinners, under the terrors of the law, 
from a spirit of adoption ! How can they cry " Abba 
Father/" Their desire is, that God will dishonour 
himself violate his law, and abdicate his throne, to 
make them happ\ in sin. With this temper, they can 
never receive pardon ; God will not bestow it. Hence, 
they find no answer to their prayers : — conscience still 
accuses — all is dark; — their sacrifices are an abomi- 
nation — their sins increase — wrath presses upon them ; 
and hell is uncovered. They are far from believing, 
that God is ready to forgive, and plenteous in mercy 
to all them that call upon him. They now think, they 
know from experience that it is vain to call upon God. 
Their condition is singular. God made them for mi- 
sery, and has decreed them to destruction ; — or, they 
have passed their day of grace, and it is now too late. 
They have done ail they can — it is vain to try any 



Divine Clemency* III 

longei : they may as well cease their struggles, 
and not torment themselves before the time. While 
indulging such feelings, the Spiritof God is constantly 
striving with them — Christ stands knocking at the door 
of their hearts — but they rise, — bar the door, and call 
him umncrcijuL Is it not wonderful, that God doth 
not immediately send them to hell ? Yet they see not 
their unwillingness — -think they are seeking for reli- 
gion ; but cannot obtain it ; — striving to submit — but 
are unable — knocking at Christ's door ; but he will 
not open to them.— O the awful blindness- — the black 
ingratitude ! How abusive is the conduct of awaken- 
ed sinners towards God ! How astonishing is his for- 
bearance ! . But he is slow to anger, and of great 
kindness. 

Let sinners then be urged, to apply to God for mer- 
cy — for he is " good, and ready to forgive." If he 
have shown you the need of mercy, be encouraged to 
seek it, with the more earnest cries. " Seek the 
Lord, while he may be found — call upon him, while 
he is near.' 5 All things are ready ; and you are invit- 
ed to come. The mercy of God you must have — 
i; Except ye repent, ye shall all perish." . The longer 
you delay, the greater the danger, that God will give 
you over to hardness, and final impenitence. Hun- 
dreds are daily pressing into the kingdom of heaven ; 
and will you neglect to follow them ? Will you refuse 
to obey the Saviour's call ? Will you take your portion 
with the enemies of God, the final despisers of Ms 
grace ? Christians are praying for you 5 — will you re- 
fuse to pray for yourselves ? Angels will rejoice, to see 
you come to Christ— will you not come ? O come 
to the Saviour. Believe in his name. Taste and see 
that the Lord is good. " Let the wicked forsake his 
way, and the unrighteous man his thoughts, and let 
him turn unto the Lord, who will have mercy upon 
him ; and to our God, for he will abundantly pardon." 



Qivine Clemency', 

PART II, 

Psalms Ixxxvi. 5. 

For thou. Lord, art good, and ready to forgive; and 
plenteous in mercy unto all them that call upon thee. 

To know how we may acceptably worship and 
serve God— have access to him in prayer, and enjoy 
divine communion, is a privilege which we cannot too 
highly estimate, or too faithfully improve. The ge- 
neral instruction of the text is clear, that God will 
pardon and save all who call upon his name. In the 
discussion of this interesting subject, I have consider- 
ed, who are the proper subjects of salvation — and that 
God is ever ready to bestow it, in answer to prayer.— 
I proposed to inquire, 

III. How we are to come to God in prayer. 

The attentive mind has, perhaps, already collected 
the answer from the remarks made under the former 
divisions. The decision, however, must not be left 
to rest on deduction and inference ; but the light of 
divine truth brought to bear directly upon it. The 
duty must be distinctly marked, and pointedly applied. 
I would then state as the grand criterion of Christian 
character, that we must come to God in the duty of 
prayer, repenting of sin — hoping in his mercy, and trust- 
ing in Christ alone. 

1 . Repenting of sin. — Conviction of personal guilt, 
pollution, and misery 5 is the first and necessary step 
in the sinner's coming to God. It is not sufficient, 
merely to admit the doctrine of depravity and de- 
pendence. It must be written on the table of the 
heart — as a principle of feeling and practice. Specu- 
lation, or profession is cheap and ineffective, while ap- 
plied to mankind. It consists with the sinner's total 
stupidity, ignorance, and neglect. It brings no sense of 



Divine Clemency, 113 

need — no desire for the gift of pardon. He will 
therefore neither pray for it, nor accept, if God should 
bestow it. No, my brethren, we must come convict- 
ed of guilt, of the justice of our condemnation, our 
weakness, our perishing want. Stripped of our own 
righteousness and strength, we must come as guilty, 
miserable beggars, praying with the penitent Psalmist, 
" Pardon mine iniquities, O Lord, for they are very 
great." 

2. Hoping in the mercy of God — not distrusting his 
goodness, but believing his readiness to pardon, and 
confiding in his faithful promise — " Ask and ye shall 
receive." This honours God, by giving him the glo- 
ry due — for, his " mercy is above the heavens," and 
no sins are too many, or great, to be remitted to the 
penitent. This was the animating encouragement of 
the Psalmist — -the plea which he offered to a prayer- 
hearing God. t; For thou, Lord, art good, and ready to 
forgive, and plenteous in mercy unto all them that call 
upon thee." The instruction of the apostle, agrees with 
the experience of the Psalmist — " He that cometh to 
God, must believe that he is, and that he is a rewarder 
of them that diligently .seek him*" A persuasion that 
God is good — -willing to hear and help the humble sup- 
plicant, is absolutely requisite in a true and accepta- 
ble prayer. " The Lord taketh pleasure in them that 
fear him, in those that — hope in his mercy. Open thy 
mouth wide, and I will 'fill it. Ye are not straitened in 
God, but in your own bowels. My soul, wait thou only 
upon God, for my expectation is from him" — is the 
language of David— and of every child of God. That 
he is good, the experience of all declares ;— -that he is 
ready to forgive, the penitent can witness ; and that 
he is plenteous in mercy, every praying Christian adds 
his grateful testimony* 

3. Trusting in Christ alone* 

This, though it extends to the whole system of 
Christian duties, as all are but the varied exercises of 
faith, vet especially applies to prayer. Ask in mjf 

10 * 



114 Divine Clemency* 

name, is the express direction of Christ, with a sure 
and ample promise annexed— " Whatsoever ye shall 
ask the Father in my name, he will give it you." We 
are accepted only in the Beloved — heard only in his 
name — redeemed by his blood — justified by his right- 
eousness — pardoned and saved for his sake. He is 
the way, the truth, and the life. " I am the door," 
said Christ, " if any man come in by me, he shall go in 
and out, and find pasture." The prayer of faith, per- 
fumed with the incense of Christ's righteousness, as- 
cends with acceptance. It is the fruit of God's Spi- 
rit, in the hearts of his people, and never unheard. 

Prayer is one of the principal religious services, 
which God has appointed us. It is a means of our in- 
struction, as well as of procuring the benefits we need. 
Without prayer, all other means are fruitless. They 
will leave, as theyfind us, in hardened security. The 
grace of God will not be granted, until we feel our 
need of it ; — and then it is impossible to restrain pray- 
er. When sensible of guilt, of needing help from 
God, and of the certain destruction which awaits con- 
tinued impenitence, the sinner's distress impels him to 
call on the name of the Lord. They who are prayer-* 
less, are therefore insensible of their misery — igno- 
rant of that spirit, which moves and gladdens the chil- 
dren of God. Prayer is the breath of the Christian — 
the first cry of the new-born soul. Of this, the per- 
secuting Saul, affords a striking example. " Behold 
he prayeth" — is the next and immediate incident of his 
conversion. And he not only prayed, but in the name 
of that Saviour, whom he had persecuted. He felt his 
need of Christ, in the same degree as he felt himself 
to be a sinner. This is alike true of all the convicted. 
He who restrains prayer, lives without God, and with- 
out hope, and is ignorant both of his danger and desert. 
Saints have always delighted in prayer. No duty is 
more expressly commanded — none more nearly con- 
nected with the blessing of heaven. 

Prayer implies a conviction, that God is the supreme 
and universal disposer — is every where present — 
knows all things, and directs every event according 



Divine Clemency. 115 

to his sovereign pleasure. Without this belief, there 
is no room, or reason for praying to God. The infidel, 
who doubts many of his perfections, and perhaps de- 
nies his providence, would act inconsistently with him- 
self, to pray. By his principles, he is excluded from 
this privilege of the Christian. The blinding influ- 
ence of pride, denies him, under all his weakness and 
sufferings, the consolations of religion — the support of 
a God. 

An important inquiry may here arise — what influ- 
ence has prayer, in moving God to grant the blessings 
which w r e need ? Not by acquainting him with our 
wants or desires. The omniscient God needs no in- 
formation from his creatures. Their circumstances 
and wants, actions and thoughts, are ever open to his 
view. Neither is it the design of prayer, to move the 
heart of God to kindness and compassion. " There is 
none good but one, that is God." His name is Love. 
Unless he had been gracious, w r ould he have express- 
ed his compassion in the sacrifice of his Son, and made 
the free offer of salvation to the repentance of misera- 
ble sinners ? That we are permitted to call on his 
name for every needed blessing, is sufficient proof. 
The thought of moving God to mercy by our entrea- 
ties, is unworthy of the glorious object of worship. It 
is the result of consummate ignorance and pride. 

Again. Our prayers effect no change in the pur- 
poses of God. — These are from everlasting. He is of 
one mind, and changes not — the same yesterday, to-day, 
and forever. . He eternally knew, and determined all 
his works — every blessing which he would bestow. 
And his counsel shall stand — all his purposes be ful- 
filled. — Neither do our prayers render us more wor- 
thy of his regard. If any pray with the apprehen- 
sion of recommending themselves to God, it is the 
prayer of the hypocrite, which he abhors. Of all the 
blessings he bestows on men, not the least is deserv- 
ed. They are given for his mercy-sake — for the sake 
of Christ. His, is forever, the worthiness, the merit, 
the praise of purchasing and bestowing. — How then 
is prayer the means of our receiving blessings from 



1 16 Divine Clemency* 

God ? There are reasons why prayer is necessary. 
He who is omniscient, unchangeable, gracious and 
wise — may have good reasons for bestowing his grace 
in this particular way. He who gives an unmerited 
favour, may fix the conditions. This, God hath done 
in the institution of prayer. He makes it the means 
of committing ourselves to his grace, and inviting to 
our interest, all his goodness, and all his power. To 
reject the means, is therefore to reject the blessings 
which we need. 

There are two especial reasons, why God bestows 
blessings, in answer to prayer. The first is, the natu- 
ral fitness of expressing our dependence and guilt ; — 
the other, that it is for our benefit. It is better for us 
to receive mercies in this, than any other way. Prayer 
impresses our dependence — a sense of our wants, — 
prepares us to receive blessings with thankfulness, and 
improve them to the glory of God. 

Our existence, depends on his will to uphold us. 
We are alike dependent, for all the blessings which 
we enjoy. Both are his gifts, and the work of his 
providence, in continued action to bless us. This is 
true concerning all the things, by which our minds are 
instructed, our hearts cheered, and our bodies sus- 
tained. As all our follies are known to God, to call 
upon him, in a spirit of self-sufliciency, must be dis- 
pleasing in his sight. While we feel our dependence, 
a sense of his sufficiency should encourage us. Un- 
der evils the most unavoidable and distressing, he can 
make a safe path of .escape for those, who humbly trust 
in him, or if. better for them to endure evil, he can 
give such supports, as will cause them to rejoice in 
tribulation. " Although there be no fruit in the vine, 
nor any herd in the stall," he can cause them to re- 
joice in the God of their salvation. 

REMARKS. 

1 . The benefits of prayer are many and great. 
The pious mind experiences such pleasure in the 
duty, as to need no command to make him prayerful. 



Divine Clemency. 117 

The permission is a privilege — the duty, his comfort, 
and its blessings are invaluable. By the appointment 
of God, it invites the protection of his providence — 
the preservation of his grace, and the communion of 
his Holy Spirit. These encouragements will not be 
lost to those, who cali upon God. They can unite 
their testimony with David, that the Lord is plenteous 
in mercy to all them that call upon him ; — that he hath 
delivered them, when in trouble, — kept them from 
many evils ; and doubtless, conducted them through 
unknown dangers. Although some things, which they 
have asked, have not been given ; yet as it is a duty 
to pray, they have reason to conclude that it has been 
instrumental of procuring the Lord's goodness, which 
otherwise they could not have enjoyed. 

Prayer quickens a spirit of praise, by the mercies 
which we receive — it excites a just dependence on 
God — teaches us to adore him, in view of his perfec- 
tions, and produces the conviction and repentance of 
our sins. It warms our love — strengthens our faith — 
encourages hope — increases humility, and shows us the 
emptiness, the vanity of the world. It brings to view 
all the solemn scenes through which we have passed ; 
and which we expect to meet in death, judgment, and 
eternity. Prayer is an exercise of self-examination* 
It searches the deep recesses of the heart, and detects 
its latent impurities. It commends us to the care and 
grace of the Lord. It is a converse with God himself, 
in which he permits us, though frail and guilty, dust 
and ashes, to speak to him freely, and implore an in- 
terest in all his goodness. 

2. How exposed to evil are the prayerless i 
They are facing all the punishments, which, God 
hath said, he will inflict on those who forget his name. 
They withdraw themselves from the protection of his 
providence, and the influences of his grace — forget 
their dependence and their need, and live without 
God in the world. All their thoughts are on the per- 
ishing things of time — none on their duty —none on 



US Divine Clemency. 

preparation for eternity. They are open and defence- 
less to every temptation of their evil hearts, of the 
world, and of Satan. When they come into trouble, 
they can have neither trust, nor hope in God. They 
know not how to pray, nor will their groans be heard. 
They must quit the scene, dreading the consequences 
of a prayerless life. Oh, the guilt which attends — the 
perdition which awaits them. My dear Christian 
brethren, will you cease to pity and to pray for pray- 
erless, perishing sinners ? Will you, by formality and 
coldness in prayer, not only ensure their destruction, 
but rob yourselves of the highest enjoyment — the gra- 
cious presence of God. While you continue to 
breathe — and continue to drink at the stream of divine 
goodness, will you cease to pray ? — better, cease to 
live.- — Without God, you live to a wretched purpose, 
and the world is a dreary wilderness. 

3. Let Christians be humbled for the weakness of 
their faith. How precious and how rare the seasons, 
my brethren, when } ou can come to the mercy-seat of 
your heavenly Father, in the spirit of adoption ; and 
with the freedom of children, the conscious exercise of 
faith, plead his goodness, his mercy, his promises? 
Try yourselves by a single case. Suppose you should 
pray for the conversion of a particular person, who is 
now in stupidity. Soon afterwards, he is awakened 
and hopefully converted. What would be your first 
emotions ? Would they not be the surprise and wonder 
of unbelief? It cannot be that God hath heard, and an- 
swered my prayer! In truth, it is not in answer to 
your prayer. The reason is plain. You did not ex- 
pect it— did not believe that God would hear and an- 
swer prayer — that he is plenteous in mercy to all them 
that call upon him. We are not heard, because we 
come not aright. Our hearts are chilled with doubts 
— frozen with unbelief. How then can we hope for 
acceptance with God ? We come, not believing that 
he is good — " that he is a rewarder of them that dili- 
gently seek him." We ask with selfish desires and 



Diviric Clemency. 11 

aims — without faith in his mercy and promises. He 
must deny his own glory to hear us ; and we could 
not, in this temper, receive his blessing. 

4. Let those feel reproved and be humbled, who 
pray with no sense of their wants, or belief of the good- 
ness and mercy of God. Their words are no expres- 
sion of their desires. When they pray for pardon, 
they feel no guilt. They ask for sa notification, but 
neither desire it, nor know that they are unholy. To 
call on God, without belief in his goodness and cle- 
mency — can we offer higher dishonour to the Father of 
mercies ? This will. neither meet his acceptance, nor 
prepare us to receive the good, for which we formally 

Oh, let all awake to a sense oi their guilt and wretch- 
edness, and their need of pardon through Christ. 
How necessary for ourselves, and the cause of Zion, 
that we should have a spirit of supplication ? We 
shall not otherwise feel our wants — we shall not pray. 
God is kind and bountiful — patient and long-suffering 
—waiting to be gracious — but, Oh, lamentable ! we 
will not pray — will not be blessed, and Zion may sink, 
notwithstanding our prayers. Let all who can ofier 
the fervent, effectual prayer of faith, cry with an im- 
portunity that refuses to be denied. Are there not 
some, like Aaron, to stand, with the incense of prayer, 
'between the dead and the living ? Christians, your 
God is a God of mercy. He will hear, and answer 
prayer. He hath answered your prayers in seasons 
i past; — he will answer them again. He is waiting for 
your requests. " For who is a God like unto thee, 
that pardoneth iniquity, and passeth by the transgres- 
sion of the remnant of his inheritance. He will not 
retain his anger for ever, because he delighteth in 
mercy." Amen. 



SERMON XII.- 

COVERING SIN THE WAY TO RUIN. 



Proverbs xxviii. 13. 
He that covereth his sins shall not prosper. 

The character here described, is that of an impeni- 
tent sinner. He strives by all means to cover his sins. 
He endeavours to conceal their deformity and guilt, 
from God ; his own conscience, and his fellow-men. 

This temper produces, all the various arts, by which 
the sinner seeks to conceal himself in darkness. It 
would be impossible to trace the sinner through all 
his dark and winding labyrinths. Yet, it is necessary 
to tear the blinding film of pride, and prejudice, from his 
conscience, and expose his character, in its naked de- 
formity. 

In pursuing this subject, I would, 

I. Examine the character — He that covereth his* 
sins — 

II. Consider the threatening annexed — Shall not 

prosper. 

In examining and exposing the character, I shall 
state a number of ways, in which the sinner strives to 
cover his sins. 

1. By denying them. Falsehood, deceit, and 
treachery, are spontaneous in the carnal heart. Man- 
kind are thus described, in the scriptures ; " They go 
astray as soon as they are born, speaking lies." Our 
own observation confirms the description. This die- 



Covering sin, the way to ruin. 



m 



position daily appears. How early, do we begin to 
imitate the Father of falsehood ! How often find this 
baseness of character, in young children — when, 
through fear of blame or punishment, they falsify the 
truth ! This disposition is found to " grow with their 
growth, and strengthen with their strength,"' — and will 
ever, unless checked by selfish fears, or conquered by 
special grace, gain the ascendency of established ha- 
bit. Cain, the first murderer, had the hardihood to de- 
ny his- crime, even to his omniscient judge. " And 
the Lord said unto Cain, where is Abel thy brother ? 
And he said, I know not ; am I my brothers keeper P* 
Sacred and profane history give us the same character 
of man. How commonly will men deny their wicked- 
ness towards God, and their acts of injustice towards 
their fellow-men, whenever they can rise above the 
fear of detection. A life of impenitency, is, indeed, a 
constant denial of that guilt, which God charges upon 
the sinner. He contradicts every truth, and opposes 
every duty, which God enjoins. God declares his being 
and perfections — but, " the fool hath said in his heart, 
there is no God." — -God tells him he is a dependent 
creature, and he replies, " We are Lords, and will 
come no more unto thee." God commands to love 
him with all his heart, and his neighbour as himself— 
still he retains his enmity to God, and has no love to 
his fellow-men. God tells him that he is a transgres- 
sor — guilty and deserving of hell; the sinner replies, 
" not so — -God is a being of all mercy, and will never 
punish sin." 



" There is no peace saith ; 
my God, to the wicked." 



ways are 
ways of pleasantness, and 
all her paths are peace." 

" Repent and believe on 
the Lord Jesus Christ." 



11 



The sinner denies it- 
hardens his heart, and cries 
• ; peace, peace." 

"We have loved plea- 
sures, and after them we 
will go." 

These are not my duties* 
I am a dependent creature 



122 



Covering sin, the tcay to ruin. 



" Now is the accepted 
time — now is the da v of sal- 
vation." 



— I cannot repent— believe 
on the Lord Jesus Christ, 
and change my own heart. 

A little sleep, a little 
slumber, a little folding of 
the hands to sleep. Imust 
wait fora more convenient 
season — at present I have 
neither time, nor conven- 
ience. When I have ac- 
complished all my worldly 
schemes, 1 will attend to 
religion, and make some 
sure provision for the life 
to come. 



i. Another way in which he covers his sins, is by 
plausible excuses. When the light of truth shines upon 
his conscience, with such conviction, that he cannot 
cover his sins by denying them — he will have recourse 
to various excuses. A striking instance appears in the 
tirst sinners of the human race. After they had trans- 
gressed, and were called to account by the Most High ; 
what did they plead ? — guilty? No. They attempt- 
ed to cover their sin — and by such excuses too, as cast 
all the blame on their Maker. " And the man said, 
the woman whom thou gavest me, to be with me, she 
gave me of the tree, and I did eat. — And the Lord God 
said unto the woman, what is this, that thouhast done ? : " 
Was she more frank and honest, in confessing her sin? 
— - ; - The woman said, the serpent beguiled me, and I 
did eat." — And might not the serpent, the tempter 
himself, have made a similar plea in his own excuse ? 
— if not as plausible, yet as well founded ? 

This unavailing plea has ever since been made by 
their posterity. " They have sought out many inven- 
tions," of the same kind. How many will say, We 
are as we were made ; — born unholy— we cannot change 
our own hearts ; — this is a cloak, which covers all their 
sins at once; and casts the whole blame on God. 



Covering «tt, the way to ruin. J 23 

Hence man) attempt to cover sin, . in neglecting the 
means of grace, saying, means are of no avail — " it is 
not of him thai willeth. nor of him that runneth." 
There ismo encouragement, therefore, to the use of them 

— we shall only aggravate our condemnation — for, the 
Sprayer of the wicked is abomination to the Lord" — we, 
therefore^ will restrain prayer. 

Another, in a still higher strain of presumption, will 
rell vou. I have been through this whole business — and 
am now fully decided. I was educated in these things — 
learned the catechism when young — went to church on 
Sundays, and to religious meetings on other days : I 
was awakened, convicted, and converted ; and have been 
through all the forms and terrors of religion — and find, 
hy actual experiment, that it is all a farce ; — it never did 
me any good, whatever' it has others. Thus he is fur- 
nished with a broad, impenetrable shield, to cover his 
sins, and help him smoothly onward — a heathen or a 
brute, all the rest of his days. 

Another pleads temptation. It was irresistible, and 
not to indulge was impossible. Like Eve. when %; she 
saw that the tree was good for food, and pleasant to 
the eye."* — Or. he had greatly provoked me. and added 
insult to injury — Revenge is natural and sweet, and he 
justly deserved retaliation. No man of any spirit, could 
tamely bear such abuse. 

3. He covers his sins under the example of others. 
It is not surprising, that in such a world, immoralities 
and irreligion, should be common and fashionable. 
The social nature of man, strongly inclines him to as- 
similation, and lends its influence to the inherent sin- 
ful propensity. Thus the hands of the wicked are 
strengthened, and the cause of Satan advanced by the 
influence of example. Whatever leads to the com- 
mission of sin, and hardens the heart, will operate as an 
excuse, and embolden to perseverance. The over- 
bearing influence of custom and fashion, reconciles the 
mind to conduct the most absurd, and impious. By 
this, conscience is bribed — sin covered ; and the 
cause pleaded in its excuse. My neighhours.he will say. 



124 Covering sm, the way to ruin. 

all think, and act in this manner. The things which you 
condemn, they approve. They are respectable, well in- 
formed people, lam content to be as good as they, and 
do not affect to be a reformer. Singularity is ridiculous, 
and especially in religion. Thus he covers his sins and 
justifies his stupidity by that of others. 

4. He covers his sins, hy his good deeds. This ab- 
surdity is common, among people enjoying evangelical 
instruction. He may indeed be so orthodox, as not to 
profess the doctrine of merit — while yet it is the rul- 
ing principle in practice. In some degree, all men are 
self righteous. Remains of this root of bitterness, are 
found in good men. Blind to the reigning wickedness 
of his heart, the impenitent puts darkness, for light, 
and bitter, for sweet. He abstains from many sins, 
which he sees in others. He is an obliging neighbour 
— kind, and charitable to the poor — strictly honest in 
his dealings ; he bestows of his time and property for 
the support of religious institutions ; in a word, cheer- 
fully conforms to all the settled rules, and habits of so- 
cial order. These appearances, he can easily mis- 
take for realities. They have the standard weight 
of good deeds, and pass for the sterling coin of moral 
virtue. With these, he blunts the edge of conscience, 
and covers his sins ; — so that the balance is decidedly 
in his favour. 

5. He covers his sins by his good resolutions and 
promises. Few are so stupid, as not to have some se- 
rious intervals. The most secure, designs to repent ; — 
and though determined to spend his life in sin — he yet 
intends to " die the death of the righteous." But 
these resolutions are feeble, and have little effect on 
his practice. There are seasons, however, in which, he 
feels keen sensations of guilt — conscience is awaken- 
ed, and brings appalling fears. What now must "be 
done to restore the calm of stupidity ? He will not 
yield to the conviction of truth, nor turn from his evil 
ways. He has no disposition to confess, but to cover 
his sins. How is this to be done ? The method most 



•' 'overing sin, the way to ruin. 125 

„mon. and efficacious, is to bribe conscience, with 
promises of amendment, J feel myself a sinner — my 
stat, awfully dangerous — continuing and dying thus, I 
am lost for ever ; but this, is not my intention — / am re~ 
Solved hereafter to repent ; and make ample amends for 
my past wickedness. This resolution calms his fears ; 
and cheers his stupid soul, with the sun-shine of hope. 

G. He covers his sins, with those of professing Chris- 
tians. He more readily resorts to any other, than the 
only true standard--thc Bible ;- — and if he find any 
loose professors, conformed to the follies of the world 
— unexemplary and immoral — -and alas ! there are too 
many such— -it is a cordial anodyne* It heals his 
wounds-— covers his sins ; andmakeshim self-satisfied. 
If such a professor be a- Christian— I am as good a man 
— and conserjuentli/, as safe* 

7. He covers his sins, by perverting the Bible. 
Whatever obscures the source of light, increases dark- 
ness, and prevents, the clear vision of objects. Sinful 
man loves " darkness rather than light; and will not 
come to the light, lest his deeds should be reproved." 
If no other way be found, to cover his sins, and help him 
smoothly down the broad road 5 he will pervert and 
mutilate the holy scriptures. To aid this work of Sa- 
tan, there are not wanting false teachers, who prophe- 
sy lies in the name of the Lord : while the unthinking 
multitude, greedily swallow the poison. 

3. He covers his sins, by giving wrong names, to the 
character and actions of men. This has an imposing 
effect on the minds of the superficial and thoughtless, 
and is one of the most crafty stratagems of the adversa- 
ry. Men of real religion are vilified with hard names, 
and opprobrious epithets. He, who will not be warp- 
ed from the simplicity of the gospel ;— the faith once 
delivered to the saints, is branded a self-righieovs bi- 
got. If he walk circumspectly — -and manifest a su- 
preme regard to the commands of God ; — he is the 
image t>f superstition* If he advocate the distinguish^ 
11 * 



•*26 Covering si?i 7 the way to ruin. 

s 

ing doctrines of the gospel ; eternal election, — divi?ie 
sovereignty, and efficacious grace $ he is an enthusiast. 
If he be faithful to" the spiritual interests of his fellow- 
men, in warning, reproving, and instructing them — he 
is a zealous sectarian, engaged to support his own par- 
ty. — On the other hand, false virtues and real vices, are 
eulogized with honourable names. Covetousness, is 
economy / — prolusion, generosity /-—carnal diversions, 
innocent ' amusement / — insolence, in youth, independ- 
ence in spirit ; — contempt of religion, liberality of sen- 
timent ; and revenge, even to murder, stamped with the 
sacred name of honour. — But I forbear to enumerate 
alt the cloaks which he assumes. Impenitence al- 
ways covers sin, and is aptly expressed, by the term. 
Every act of impenitence is an exertion to evade 
guilt ; and cry peace, when there is no peace. 

A solemn application of this branch of the subject, 
is furnished us, by the words of Jeremiah, (xvii. 5 — 10.) 
" Thus saith the Lord, cursed be the man, that trust- 
eth in man, and maketh flesh his arm ; and whose 
heart departeth from the Lord. For he shall be like 
the heath in the desert, and shall not see when good 
cometh — but shall inhabit the parched places, in the 
wilderness — in a salt land, and not inhabited. Bless- 
ed is the man, that trusteth in the Lord, and whose 
hope, the Lord is — for he shall be as a tree planted by 
the waters, and that spreadeth out her roots by the 
river ; and shall not see when heat cometh ; — but her 
leaf shall be green, and shall not be careful in the year 
of drought, neither shall cease from yielding fruit. 
The heart is deceitful above all things, and desperate- 
ly wicked ; who can know it ? I the Lord, search 
the heart — 1 try the reins, even to give every man ac- 
cording to his ways; and according to the fruit of his 
doings.'- 



Covering sin, the icay to ruin. L27 

PART II. 

Proverbs xxviii. 13. 
He that cover eth his sins shall not prosper. 

Having already described a variety of ways, in 
which the impenitent sinner covers his sins ; — by de- 
nying them ; — by plausible excuses ; — by the example 
of others ; — by his good deeds ; — by his good resolu- 
tions and promises ; — by the sins of professors ; — 
by perversion of scripture ; and by misnaming the 
characters and actions of men : — I now pass to the 
other general division of the subject ; 

II. The threatening, so solemnly denounced in the 
text. " He that covereth his sins, shall not prosper." 

The passage is expressed in a negative form, but 
the sense is positive 5 and the threatening awful. The 
expectation of the w T icked shall perish. All his con- 
stant and mighty exertions to cover his sins — to put 
darkness for light, and bitter for sweet, shall end in 
utter disappointment : — for, 

1. God hath determined to bring all his actions to 
light, in the day of judgment. This he hath solemn- 
ly declared. " God will bring every work into judg- 
ment, with every secret thing, whether it be good, or 
whether it be evil. — He hath appointed a day, in 
which he will judge the secrets of men, by Jesus 
Christ." Every mask will then be stripped off; and 
every man appear in his true character. " Then 
shall ye return and discern between him that serveth 
God, and him that serveth him not." These are a few 
of the many similar declarations of God's word : — but, 
they are explicit and conclusive. Shall we then dare to 
disregard the divine threatening, and sin in defiance of 
the wrath of heaven ? 



128 Covering sin, the way to ruin. 

2. God will assuredly execute his threatenings. The 
impenitent sinner is under the curse of the law, and 
without repentance, cannot escape. He is under 
present condemnation, " He that believeth not, is 
condemned already. He that believeth not, shall be 
damned. — Though hand join in hand, the wicked shall 
not go unpunished. " Can any be so impious and 
vain, as to think that God will not execute his threat- 
ening ? — But, 

3. A recurrence to facts may also convince us, 
that no one who covered his sins, ever prospered. 
This, many examples can be adduced, to prove — none 
to refute. — How was it with the first sinners of our 
race ? They aspired to superior happiness and dig- 
nity ; — to be gods, knowing good and evil. Having 
transgressed, they strove to cover their sins ; — but, 
did they prosper ? Let a world in ruin — a world in 
despair — and the Son of God upon the cross — answer 
the question. 

Did Cain prosper, who to cover his sin, had the au- 
dacity to deny it, to his omniscient Judge ? He was 
convicted, condemned, and made a signal example of 
divine vengeance. 

Did Joseph's brethren prosper ? They, indeed, 
deceived their father, for years, — but could not de- 
ceive God ; or defeat his high and holy purposes. 
They, at last, were detected — exposed, and humbled ; 
and their history recorded for the instruction and warn*' 
ing of mankind. 

Look at the memorable example of Achan. No 
mortal eye being witness to the act, he yielded to the 
temptation of theft — hid the stolen goods in his tent — 
and thought himself safe from detection. But the 
all-seeing eye was upon him. He had, indeed, co- 
vered his sin, but could not prosper. It involved 
all Israel in distress and confusion ; — nor could they 
prosper, till the accursed thing was purged from the 
camp. With what awful glory, shine the purity, ho- 
liness, and justice of God, in the termination of this 
memorable event ! 



Covering sin, the icay to ruin. 129 

Next, view the example of Saul, the first king of 
Israel. — He was charged hy God, utterly to destroy 
the Amalekites, and all their possessions. His army 
was victorious. But disregarding the divine authori- 
ty, he consulted his own inclination, and but partly 
executed the command. He spared Agag, the king of 
Amalek, and the best of the flocks, which he brought 
back as the spoils of conquest. — When called to account 
by Samuel, he endeavoured to cover his sin by a plau- 
sible pretext. See the account, 1 Samuel, xv. — In a 
high degree of self-approbation and assurance, he 
thus accosted the prophet ; — " Blessed be thou of the 
Lord, I have performed the commandment of the 
Lord. And Samuel said, what meaneth then, this 
bleating of the sheep in mine ears ; and the lowing of 
the oxen which I hear ? And Saul said, they have 
brought them from the Amalekites — for, the people 
spared the best of the sheep, and of the oxen, to sacrifice 
unto the Lord thy God ; and the rest, we have utterly 
destroyed." What a pious excuse ! By this he ex- 
culpated his disobedience, and covered his sins. — But, 
did he prosper ? Did this specious plea avail ? Hear 
the answer of the prophet. " Hath the Lord as great 
delight in burnt-offerings and sacrifices, as in obeying 
the voice of the Lord ? Behold, to obey is better 
than sacrifice ; and to hearken, than the fat of rams. 
Because, thou hast rejected the word of the Lord, he 
hath also rejected thee from being king." 

Another striking example, is presented, in the his- 
tory of David ; — his abominable wickedness in the af- 
fair of Uriah the Hittite. In this instance, there is 
peculiar instruction, and evidence. If God will not 
suffer the man after his own heart, to prosper in co- 
vering his sin — but detect and punish him ; surely his 
enemies may not expect to escape. That, a man so 
eminent for piety, should furnish such an example ; is 
most surprising ; — but divine w r isdom has made it an 
important lesson of humility, dependence, and trust 
in God. 

David, tempted by the beauty of Bathsheba, had 
already broken the seventh commandment ; and now. 



130 Covering sin, the way to ruin, 

by secretly plotting and effecting the death of Uriah, 
hoped to conceal his wickedness, and securely enjoy its 
fruits, in peace. Did he prosper ? But for one rea- 
son, he might have prospered ; — God saw, and will 
for ever stand in the way of all attempts to cover sin. 
The result was most humbling to David. He was 
convicted by God himself, through the instrumentality 
of the prophet ; and though pardoned and restored, 
yet severely corrected ; and the divine character glo- 
riously displayed. " For thou didst it secretly — 
but I will do this thing before all Israel, and before the 
.*un."~ 



55 



REFLECTIONS. 

1 . We see, that the impenitent who covers his sins, 
is a degraded character. Language cannot describe 
his baseness. He debases his nature—prostitutes his 
powers — perverts the end of his being — dishonours God 
— destroys himself. Selfish in his affections, he is a 
strangerto every noble sentiment ; — destitute of friend- 
ship, honour, honesty, and usefulness. 

1. He is destitute of true friendship* 

He may be instrumental of promoting the good of 
others ; and yet have no just claim to the character of 
a friend. — Let it be asked, what is friendship ? — what 
the character of a real friend ? Expressions of good- 
will, and the performance of kind offices, are fruits and 
marks of the character :< — but they are such, only as 
they are fruits of disinterested benevolence. Did you, 
in any particular instance, know, that these expres- 
sions of friendship flowed from a mind utterly selfish, 
and destitute of any regard to your interest — would 
you esteem him a. friend? could you feel any gratis 
hide ? The statement of the question involves its an- 
swer. You would despise his duplicity — loathe his 
mercenary favours 5 — nor could you thank him with- 
out the blush of conscious hypocrisy. 

This, however, is the character of those who cover 
tbeir sins. They love those who love them 5 and will 



Covering sin, the way to ruin. 131 

lend, that they may receive as much again : or. in 
other words ; they love themselves, and seek no inte- 
rest hut their own. Their acts of friendship are acts 

of self-love. To disinterested affection, they .^re stran- 
gers. On this fact, is grounded that exhortation of 
Micah, (vii. 5.) " Trust ye not in a friend — put ye 
not confidence in a guide" — and this is the plain reason 
he assigns — u The best of them is as a brier — the most 
upright is sharper than a thorn hedge." Shall we now 
disbelieve the testimony of God, that the most upright 
among the impenitent; — the worthiest and best of 
them, who cover their sins, are wholly destitute of 
true friendship ? Their favours are deceitful. Their 
friendship, like the brier, and the thorn hedge, will 
but entangle, pierce, and wound. Is he your friend, 
however apparently friendly in relation to some small 
concerns. w r ho is constantly injuring you, in your most 
important interests, and that, without reparation or re- 
morse ? This is the uniform practice of every impeni- 
tent, who covers his sins. However attentive to your 
temporal — he is endangering, if not destroying your 
eternal interest. 

Again. He is destitute of honour. 
Honour is a name, often perverted to the vilest pur- 
poses ; and to sanction the basest actions. Let us 
then agree, what honour is. — The following defini- 
tion w r ill not be disputed. Honour, is that nobleness 
of disposition, which aims, on all occasions, at proprie- 
ty of conduct. Now, has this character any affinity 
with that under consideration ; who is either denying 
or cloaking his sins, under some specious or false pre- 
tences : — disguising his true character, and hiding his 
internal pollution, by the outward semblance of moral 
goodness ? Is not this the most arrant hypocrisy ? 
And has the hypocrite any just pretensions to honour ? 
Can any conceivable character appear more remote 
from true honour ? 

Again. He is destitute of honesty. — If not of com- 
mon, yet of real honesty. All the true virtues are in 
strict connexion, and have not a separate existence. 
But we must define, at every step, to agree in the use 



132 Covering sin, the way to ruitu- 

of terms ; — for mankind extend their corruptions to 
language, as well as religion. What then is honesty ? 
Is it merely to escape the scourge of the law, or the 
reproach of publick opinion ? This constitutes com- 
mon honesty. But is it Christian honesty ? The Bi- 
ble is the only standard, by which to test moral ob- 
jects. The question then, is of easy solution. From 
a few truths compared, the answer will be evident, 
Honesty is rendering to every being his due. Now, he 
who covers his sins, either denies, excuses, or justifies 
that guilt which really belongs to him. Is he just to 
himself? is he honest in claiming a character, to which 
he has not the least title ? 

What does he owe to his fellow-men ? Love — dis- 
interested affection. u Thou shalt love thy neigh- 
bour as thyself." Yet he loves none but himself. 
Does he then render to his fellow-men, their due ? Is 
he honest towards his neighbour ? And need we 
ask, whether a heart of total enmity to God, and a 
life of constant disobedience to his law, render to God, 
and Jesus Christ, their due ? He x therefore, who 
covers his sins, renders to no being his dues — He is 
an unjust man. — Ke has no principle of honesty. 

Once more. He is a useless being. 

With all his pride, and self- righteousness, he iszvorth- 
less. If he be destitute of friendship, honour, and ho- 
nesty ; this must follow of course. Impressed with 
this idea, Job exclaimed, " Wherefore do the wicked 
live ?" To what good purpose does he live ? what 
good does he perform ? what one beneficial end does 
he answer, either to himself, or others ? The longer 
he lives ; the more stupid and hardened he becomes — 
the more he abuses the mercy and patience of God — 
the deeper he is indebted to divine justice. If he 
amass much of earthly treasure ; what good does he 
with it ? He only makes provision for the flesh to ful- 
fil its lusts; and prepares for a heavier account at 
last He perverts the blessing of existence into a 
curse, and lives but to fill up the measure of his ini- 
quities. What good does he perform to his fellow- 
men, while by every means in his power, he drags 



Covering sin, the way to ruin. 133 

them down with himself to destruction ? This is very 
strikingly represented in Ezekiel xv. 2 — 6. " Son of 
man, what is the vine-tree more than any tree or than a 
branch, which is among the trees of the forest? Shall 
wood betaken thereof, to do any work? or will men take 
a pin of it to hang any vessel thereon ? Behold it is cast 
into the tire for fuel — the fire devoureth both the ends 
of it, and the midst of it is burned. Is it meet for 
any work ? Behold, when, it was whole, it was meet 
for no work — how much less shail it be meet yet for any 
work, when the fire hath devoured it, and it is burn- 
ed ? Therefore, thus saith the Lord God, as the vine- 
tree among the trees of the forest, which I have given 
to the fire for fuel, so will I give the inhabitants of Je- 
rusalem." — Thus, the wicked are fit for nothing but 
destruction. They can answer no valuable purpose 
to the universe, but by their sufferings. 

2. It is a natural reflection, that a creature so de- 
graded by sin, must be unhappy and miserable. And 
he verily is. However he may shut his eyes upon his 
wretchedness — imagine a fullness in his own sufficien- 
cy, and fancy " that he is rich, and increased in goods, 
and has need of nothing ; — yet he is poor, and misera- 
ble, and wretched, and blind, and naked." 

Because he is destitute of peace. " There is no 
peace, saith my God, to the wicked." What truth can 
afford him any comfort ? He is tormented with the 
struggle of contending passions. He has no peace of 
conscience — no peace with God. He has no true 
friendship for his fellow-men — no real enjoyment of the 
good things of this life ; and no prospect of good in the 
next. He has no satisfaction in reflecting on the past. 
If he have any right views, his conscience will fill him 
with remorse. He must look forward with fearful 
forebodings of misery ; for, he is divinely assured, that 
he shall not prosper. — Again, 

He is destitute of safety. 

He is under present condemnation ; and constantly 
liable to have the sentence executed. He is in the 
hands of an angry God, who is able, at any moment 

12 



134 Covering" sin, the way to ruin. 

to strip him of every good ; and make him perfectly 
miserable. What security has he against this evil ? 
What remedy against despair ? Only this ; — he is 
in the hand of that God, who, of his sovereign mer- 
cy, can pardon and save him ; but his promise of 
pardon is only to him, who confesses and forsakes his 
sins. The wretched creature has no inclination, but 
to cover them. Oh alarming, awful state ! 

3. From this subject, we learn our dependence on 
the mercy of God, for salvation. The sinner is obsti- 
nately opposed to his character, law, and government; 
■ — condemned by his justice — without strength 5 — ruin- 
ed and undone. If God had not from eternity enter- 
tained thoughts of mercy — elected him to everlasting 
life — given his Son to die — his Spirit to overcome his 
opposition, and apply the blessings of salvation — there 
could be no hope in his case. He would continue to 
cover his sins ; and perish. How astonishing, that 
God should so love worthless man, as to provide salva- 
tion, through the sacrifice of his Son. How unspeaka- 
ble the condescension and grace of our Redeemer ! 
O let us thankfully accept his offered mercy. 

4. Let all be exhorted to confess and forsake their 
sins. — My Christian brethren, suffer the word of exhor- 
tation. Are you walking in darkness ? Do you ex- 
perience the hidings of God's face ? There is some 
Achan in the camp — some accursed thing, which must 
be purged out, before light and comfort can be restor- 
ed. If we regard iniquity in our hearts, the Lord will 
not hear our prayers. Christ is not the minister of 
sin, nor will he hold fellowship with iniquity. Make 
a thorough examination. Is there not some darling 
lust ; — some bosom sin you cherish ? Drag it forth. 
Tear it from your hearts 5 and nail it to the cross. 

O ye careless and impenitent, consider your ways 
and turn unto the Lord. Realize the guilt and dan- 
ger of your state. In covering your sins, and cherish- 
ing impenitence, you impiously disregard the justice 
and the truth of God. Are you not, to the present 



Covering sin, the way to ruin. 13 3 

moment, deaf to the calls of God, and all the instruc- 
tions of his word and Spirit ? Have you no concern 
for the issue of your course ? God declares, He that 
cover eth his sins, shall not prosper. O cease your mad 
controversy with heaven. Submit yourselves to God. 
Bow to sovereign grace ; and accept of Christ : — for 
" he that confesseth and forsaketh his sins, shall find 
mercy." Amen. 



SERMON XIII. 

THE LIGHT OF NATURE INEFFECTUAL. 

Romans i. 21. 

Because, that when they knew God, they glorified him 
not as God, neither were thankful ; but became vain 
in their : imaginations, and their foolish heart was 
darkened* 

Paul's epistle to the Romans, is a complete system 
gf divinity ; concisely drawn, and most naturally and 
beautifully arranged. He lays the foundation, in the 
acknowledged first principle of all religions — the be- 
ing and perfections of God; — and rears the superstruc- 
ture ; in the character of man fallen and restored — 
the character and offices of the Redeemer — the vari- 
ous Christian graces — the genuine actings of faith ; 
and the lovely fruits of holy obedience. He first 
shows, that by the light of nature, in the works of 
creation, the divine character is manifested, and clear 
evidence of truth and duty exhibited. " For, the in- 
visible things of him from the creation of the world, 
are clearly seen, being understood by the things that 
are made, even his eternal power and Godhead — so 
that they are without excuse — because, that when they 
knew God, they glorified him not as God, neither were 
thankful; but became vain in their imaginations, and their 
foolish heart was darkened." This observation ap- 
plies, with more or less force, to mankind, in all cir- 
cumstances, and in all ages. In the text, it is immedi- 
ately predicated of the heathen, who had only the 
light of nature to guide them. They are the same, of 
whom the apostle asserts, " they are without excuse ;" 
and the text enforces the reason assigned. Such 



The light of nature ineffectual 137 

were the means of knowledge from this source of in- 
struction ; that, they were inexcusable for their ignor- 
ance of God, and of duty. 

From this scripture, we are taught, this interesting 
truth ; — that, The mere light of nature, has never 
brought fallen man to the true knowledge of God. 

The light of nature, though feeble, did not mislead.. 
The contrary is roundly asserted by the apostle. All 
the works and ways of God exhibit truth ; and a very 
different cause is to be sought ; why, they have not 
been universally attended with their genuine effects* 
In the darkest ages of heathenism, the light of nature 
was the true light, though as feeble, as that of the twink- 
ling stars, compared with the sun. That men do not 
see the light, is no proof, it does not shine — and their 
ignorance is not owing to the deficiency of means ; but 
arises from the pride and perverseness of the heart* 
This is the reason assigned in the text, and its connex- 
ion, for the ignorance, idolatry, and wickedness of the 
heathen. The same cause, is also, alike productive 
of all the bitter fruits of impenitence and unbelief, un- 
der the gospel. 4i Because, that when they knew God, 
they glorified him not as God, neither were thankful; 
but became vain in their imaginations, and their foolish 
heart was darkened." *' Professing themselves to be 
wise, they became fools, and changed the glory of the 
incorruptible God, into an image made like to corrup- 
tible man, and to birds, and four-footed beasts, and 
creeping things. And, even as they did not like to 
retain God in their knowledge, God gave them over 
to a reprobate mind, to do those things, which are not 
convenient." Hence, we see, it is wilful blindness—- 
a rooted opposition df heart, to the character and ways 
of God. Not the clearest speculative light will re- 
move this blindness — -nor the most powerful means 
subdue this obstinacy. Light may produce specula- 
tive conviction ;— and means, some outward restraint: 
— but neither can remove the blindness and enmity of 
the heart. These still remain, and defy every effort 
of created strength. This root of bitterness, shoots 

I 2 * 



138 The light of nature ineffectual 

up in the spring of life ; and to the winter of age, yields? 
with increasing profusion, the evil fruits of sin j — 

" Nor can it bear diviner fruit, 
Till grace refine the ground/' 

In this text^ human depravity is portrayed in its dis- 
tinguishing colours. The natural light was such, that, 
it is even said, " they knew God ;" — yet they were 
nat disposed to glorify him, nor to walk according to 
their knowledge — " but, became vain in their imagina- 
tions, and their foolish heart was darkened." Though 
duty was known, their lives were depraved. This re- 
presents a man, at variance with himself. Reason 
and conscience erect a standard and prescribe rules — 
but corrupt inclination withstands their influence, and 
bears the man away, in a course of sin. He is car- 
ried a willing captive, against judgment and known 
duty. What a melancholy and miserable picture ! 
Sin has complete dominion over his heart, and he 
will follow its dictates, in spite of every consequence. 
What can be done in such a case ; — what relief afford- 
ed to such a being ? Tell him to work out his own 
salvation ; — and will he not trust in his own strength ? 
— Teach him to obey the law of God — and you minis- 
ter strength to his self-righteousness. Tell him, as 
conscience does — that he must love God, and live for 
him — and what will be effected ? Tell the ocean not 
to roll its billows — tell the tide not to rise — tell the 
earth not to revolve ; — or bid the stormy winds to cease 
— and they will obey, as soon as the sinful heart, 
when reason, conscience, and God command holy ex- 
ercises. Will you then say, all is desperate ? there 
is no hope — nothing can be done ? — Be not hasty. 
Helpless as. you are, your state is not desperate. There 
is help in God. He who commands the winds, and 
the seas, and they obey him, can bow the most stub- 
born will, and renew the natural heart, into the tem- 
per of heaven. Here is all our hope ; — and this bless- 
ing is to be expected, and sought, only in the gospel. 



Tfie light of nature ineffectual 139 

u Except a man be born again, he cannot see the 
kingdom of God." 

APPLICATION, 

1. From this subject, it is evident, our depravity 
wholly consists, in opposition to God, If ignorance 
only, constituted human depravity, and knowledge 
could produce love and obedience — the text could 
not be understood, nor explained ; — its language is in 
direct opposition to this sentiment. This idea, how- 
ever, is eagerly embraced by many strenuous advo- 
cates for the honour of human nature ; and maintain- 
ed with a zeal, due only to the cause of truth. It is, 
indeed, soothing to the selfish heart. It flatters the 
sinner's pride — sheathes his conscience, and calms 
his fears. No wonder, it should be welcome ; for, 
once admitted, it removes the foundation of blame ; 
and shuts out the existence, or possibility of sin in 
creatures. In support of the sentiment, however, it 
is contended, that to assert the heart of man to be di- 
rectly opposed to moral goodness, and in enmity with 
God ; — is irrational, absurd, and vilifying to huma/i 
nature. This doctrine, say they, would make man as 
odious as Satan. But man is made in the image of 
God. He has a conscience of good, and evil $ and) 
though from the circumstances of his present state, he is 
in mental darkness, and ignorant of the true character 
of God — yet, he needs but to have his darkness dispelled — 
his ignorance enlightened, — his mistaken views correct- 
ed ; and the true character of God exhibited; — and he 
zvould certainly love, and embrace it. It cannot be 
otherwise. It is impossible for the rational mind, to re- 
sist the attraction of infinite beauty, and exercise enmity 
towards goodness itself. — This is plausible — a pleasing, 
romantic picture of human nature — a bright and beau- 
tiful varnish, to gild the fascinating scenes of the no- 
velist — to smooth the pillow of pleasure ; and quicken 
the pulse of sensuality. But let us pause a moment, 
for the question, — is it true ? Reason, conscience, 
scripture, and experience, are the witnesses, of whom 



140 The light of nature ineffectual. 

we inquire. Their testimony must be conclusive ; and 
they unitedly say — No. It is the height of delusion — 
the offspring of stupidity and pride. It is not through 
ignorance of the true character of God — but, from ac- 
tual knowledge of it ; that men hate it. And the more 
knowledge is increased, the higher their hatred arises. 
The clearest light in the understanding, but excites the 
strongest enmity in the heart. The awakened sinner 
knows this from his own experience. Such too, is the 
express and positive instruction of the supreme Judge 
of the world — " Ye have both seen and hated, both me 
and my Father— Ye will not come unto me, that ye 
might have life — Ye serpents ; ye generation of vipers." 
What is the testimony of history and experience, 
upon this point ? What, among the heathen, were 
the mighty effects of the boasted light of nature, ex- 
tolled by modern infidels, above the instruction of re- 
velation? Did it produce love to God, and ready 
conformity of heart and life to the rules of truth and 
duty ? Let the text answer. " When they knew 
God" — observe, ignorance is, here, outof the question 
- — u When they knew God-' — and, what was the con- 
sequence ? — " they glorified him not as God ; neither 
were thankful." Indeed ! How could this be ? It 
is impossible, says the sapient philosopher, for the ra- 
tional mind to resist the attraction of infinite beauty, 
and exercise enmity towards goodness itself. Yet, 
facts, be it remembered, are stubborn things — and of- 
ten overthrow the most beautiful theories. — But, the 
proof does not end here. The shades of the picture, 
thicken and darken, as we advance, — u but, became 
vain in their imaginations, and their foolish heart was 
.darkened." The scene grows more and more humili- 
ating : — And what can pride oppose ? Is this the ge- 
nuine effect of a true knowledge of God, upon the 
mind of a rational creature ; — who is conformed to 
the object of his faith ; and needs only to see, to em- 
brace it ? — Their boasted knowledge issued in vain 
imao-inations ; and, notwithstanding all their light, their 
•• oolish heart was darkened." It was a very gross 
♦ larkness too :— such, that, "they changed the glory 



Hie light of nature ineffectual 141 

of the incorruptible God, into an image made like unto 
corruptible man, — to birds, and four-footed beasts, and 
creeping things." 

In the next step, I would inquire, what is the con- 
duct of mankind, since the darkness of heathenism has 
been dispelled ; and, under all the flood of light and 
knowledge, which has emanated from the gospel of 
Christ ? " Has it raised the natural character of man, 
and given us more favourable views of human nature ? 
Directly the reverse. It has brought the depravity 
and baseness of the human heart, into a more clear 
and melancholy view. All the calls and invitations 
of the gospel are withstood— -its promises and threat- 
enings despised — its blessings set at nought; and Christ 
is rejected of men. The nature of sin ; and the 
strength of the sinner's enmity to God; are, in con- 
sequence of the gospel, more fully manifested. There 
is now, no ground of doubt upon this subject remain- 
ing. " This," said the Saviour, " is the condemna- 
tion, that light is come into the world, and men loved 
darkness rather than light, because their deeds were 
evil." Men no more like to retain God in their know- 
ledge, now - m than they did in the darkest ages of hea- 
thenism. 

I repeat it, then, such is the malignancy of human 
depravity, that, the more brightly the light of truth 
shines, the more obstinately men close their eyes; — 
the more rich and distinguishing the mercies of God ; 
the more unthankful and rebellious they become. 
They know God, but will not glorify him. They 
know their duty, but will not perform it. Their cor- 
rupt affections govern. They become vain in their 
imaginations, and their foolish heart is darkened. 
This establishes the fact, that, the moral taste is di- 
rectly contrary to the divine law — contrary to know- 
ledge, reason, and conscience. 

How guilty, then, is the character, and how wretch- 
ed the state of fallen man! Let this reflection be 
deeply realized. Can any answer for their conduct, 
who know they live in rebellion against God — in vio- 
lation of conscience and known duty? Wretched 



142 The light of nature ineffectual. 

creatures ! constantly exposed to eternal death ; and 
yet obstinate and fearless ! How alarming is the 
thought ! 

2. Another reflection is irresistibly enforced by 
this subject — the importance of the Bible. It is the 
richest — best of heaven's gifts to our fallen world. 
The light of nature, we see, is utterly insufficient to 
preserve the knowledge of God in the world. For 
this blessing, we are indebted wholly to the Bible. 
But for this precious book, eminently styled, " a light 
shining in a dark place," the reign of heathenism, 
would have been eternal ; — every ray of truth would 
have been excluded, and for ages since, all true 
knowledge of God, of duty and happiness, driven from 
the earth. 

3. The sinner's plea of impotency is groundless. 
That a man, wholly inclined to sin, in opposition to 
reason, conscience, and known duty ; when called to 
love and obey God, should say, / cannot ; and ima- 
gine this to excuse him ; is most absurd. It is saying, 
I am so in love with sin, and at enmity witfi God, that, 
I cannot obey the dictates of conscience ; andamfplly 
disposed to continue in sin for ever. lam carnal ; sold 
under sin ; and therefore, hope to be excused. This 
will be his awful condemnation, at the day of judg- 
ment ; — for, the greater his impotence, the greater his 
guilt. 

4. I infer from the subject, the absolute necessity 
of a change of heart. If men are totally depraved, 
(and at what point, short of this, can we stop ?) it is 
for ever impossible for them to be saved, with such a 
heart. How can men dwell in heaven, possessing a 
heart of total enmity with God ? The longer God 
waits upon sinners, the more guilty they become. 
All the remonstrances of conscience — all the calls of 
God, and the most solemn warnings of his word and 
providence, cannot reform them. They will not come 
unto Christ, that they might have life. The carnal 



The light of nature ineffectual. 143 

mind is enmity against God. " Except a man be 
born of water and of the Spirit, he cannot enter into 
the kingdom of God." In vain are means instituted, 
and enjoined upon the sinner — for he will either 
pervert, or neglect them. In vain are the offers, and 
invitations of the gospel addressed to him, for he will 
despise and reject them. In vain are pardon, and 
salvation offered upon the gracious condition of re- 
pentance, and faith. The clearest light, will not 
open his eyes — for, they are blinded b) T Satan, the god 
of this world. Knowledge will not convince ; — con- 
viction will not reclaim ; — means will harden — perish- 
ing necessity will not alarm ; — motives of hope and 
fear, of love and terror, are lost upon him. Neither 
the glories of heaven, nor the horrors of hell, ca. 1 ar- 
rest him, in his mad career of iniquity ; nor divert his 
course, a moment, from the broad and downward road. 
Dead in trespasses and sins, the life-giving Spirit of 
God, alone, can restore him to holiness — to faith — to 
hope — to salvation — to God. O sinner, it is cer- 
tain, " You must be born again — you must become a 
new creature, or perish ;" — and for the blessing of a 
new heart, you are wholly dependent on God. Let 
us lay this truth to heart, and govern ourselves accord- 
ingly. We are poor depraved creatures ; and can 
we, looking both at our ruin and our remedy, be in- 
sensible of the one, and neglect the other ? Alas 
sinner ! what will you do hereafter ? Can your hands 
be strong-, or your heart endure, when God shall enter 
into judgment ; render fury to his adversaries, and re- 
compense to them that hate him? 



SERMON XIV. 

SELF-RIGHTEOUSNESS INSUFFICIENT, 



Romans ix. 31, 32. 

But Israel , which followed after the law of righteous- 
ness , hath not attained to the law of righteousness. 
Wherefore ? Because they sought it not by faith ; 
but as it were by the works of the law. — For they 
stumbled, at that stumbling stone. 

Men, in their natural state, are blind to the beauty 
and glory of the gospel. It was to the Greeks fool- 
ishness, and to the Jews a stumbling block. But are 
any of its doctrines, or duties, such as unprejudiced 
reason cannot embrace? Certainly, none. In the 
gospel, there is every mark of truth and wisdom, which 
reason can desire ; and abundantly sufficient to con- 
vince every candid mind. But, pride and selfishness 
xast a mist before the eyes of men ; and their under- 
standing is darkened by the corruptions of their hearts. 
Disaffected with the perfection and strictness of the 
Law ; they complain of its severity; and at the same 
time, tenaciously cleave to it, as a rule of justification. 
Faith in the righteousness of Christ, is the method of 
justification in the gospel, but, this is not the method 
of their choice — their trust is in their own righteous- 
ness. Their opposition to the gospel, makes it ever 
their last resort. — While it is in their power, they seek 
to climb up some other way. Such is the instruction 
of the text; "Israel, which followed after the law of 
righteousness, hath not attained to the law of righteous' 
ness. — Wherefore ? Because they sought it not by faith ; 
but, as it were by the works of the law, for, they stumbled, 



Self-righteousness insufficient. 14^ 

at that stumbling-stone." The general doctrine i 
this; 

Mankind prefer any method of salvation, to that of 
the gospel. 

By the phrase, law of righteousness, is meant, justi- 
fication before God ; — or, acceptance with him as 
righteous. This Israel sought, upon the ground of per- 
sonal merit ; — and in this way, all men naturally seek 
it. But, though in this way they follow after the law 
of righteousness, ever so long, or earnestly — yet they 
will not attain to it. Self-righteousness is utterly in- 
sufficient to gain the acceptance of God. The gospel 
is the only way open to the sinner — and this is by 
faith in Christ. The first is, " as it were, by the works 
of the law." The peculiar mode of expression, 
which the apostle here uses, is noticeable. Its appli- 
cation is as extensive as that of the subject. It com- 
prehends the whole tribe of legalists, in their variety 
of forms ; and strikes a fatal blow at the root of all self- 
righteous hopes. He does not say, in express terms, 
that they sought justification by the works of the law ; 
which might seem to imply, or be construed to mean 5 
real obedience to the law ; but, as it were, by the works 
of the law. Their obedience, like that of all natural 
men, was feigned, and hypocritical — a mere form; — for, 
" whatsoever is not of faith, is sin." The carnal mind ? 
is not subject to the law, nor can be. This clearly 
shows, the folly of self-righteous sinners ; and the 
groundless nature of their hope. Their own right- 
eousness, even if it were perfect, could not avail ; — 
but it is as filthy rags — it is an abomination in the sight 
of God. Yet in this, they trust for the divine accept- 
ance. Strictly speaking, they trust not in their right- 
eousness ; but, in their wickedness. With great pro- 
priety, therefore, the apostle characterizes them, as 
seeking righteousness, " as it were, by the w T orks of the 
law ;" — not in truth and reality — but in appearance 
and pretence. 

Another class of the self-righteous, which together 
13 



146 Self -righteousness insufficient. 

with the former, perhaps, comprizes all legalists ; ap- 
pears equally intended by the apostle. Men, under 
the gospel, have so much doctrinal knowledge, that to 
indulge the pride of their hearts, they are obliged to 
adopt a middle plan ; and then pursue the same ob- 
ject, by a covered route. Not daring, in so many 
words, to profess their own good works, as the ground 
of hope, and title to divine acceptance, — they will 
pretend to disclaim personal merit, by dividing with 
Christ. Their righteousness, truly will not justify 
them — far from it — it is imperfect — but it does some- 
thing — it is at least, an item in the account; and the 
perfect righteousness of Christ, will abundantly sup- 
ply all their deficiency. In this way, they are follow- 
ing after the law of righteousness, not by faith, but, 
as it were , by the works of the law ; and equally with 
the others, their hopes are founded upon their own 
righteousness. They have, in reality, whatever they 
profess, no faith or trust in Christ, as a Saviour from 
sin. Their Babel is built upon self and not the 
rock of ages — the sure corner-stone, which God hath 
laid in Zion. Their hearts are perfectly opposed to 
the true method of justification by faith in Christ, as 
the only Saviour. This way is to them, equally as it 
was to the proud pharisees of old, a stone of stumbling, 
and a rock of offence. Like them, they are following 
the law of righteousness, as it were, or in part, by the 
works of the law. The strictness and severity of the 
Sinai law, which cursed for every offence, is, as they 
think, softened into something more feasible and invit- 
ing. A new law, and a milder dispensation, say they, 
are introduced, by the benevolent genius of the gospel, 
in which the God of mercy, for the sake of the perfect 
righteousness of his Son, will accept a sincere, though 
imperfect righteousness. 

Between these two classes, there is, perhaps, no 
choice to be made. They both appear equally to 
subvert the gospel and the righteousness of God, which 
is through faith in Christ. 

A self-righteous spirit, governs the hearts of natural 
men. The text extends to all the unregenerate. 



Self-righteousness insufficient. J 47 

All are following after the law of righteousness, as it 
were, by the works of the law — or trusting for justifica- 
tion before God, in their own personal merit. This is 
as true of the thoughtless and stupid, as of the atten- 
tive, and awakened sinner; — as true of the openly 
vicious and profane, as of the regular moralist, or the 
most close, and guarded hypocrite. Impenitent sin- 
ners, of every class, however they may affect to des- 
pise the character, are yet cherishing the hope of the 
hypocrite. 

Hypocrites are of two general descriptions ; which, 
for the sake of distinction, may be termed, the legal, 
and the evangelical. Between these, however, there 
is but a formal difference. In kind, they are essen- 
tially the same. They have a common nature ; — 
they agree in seeking justification by their own right- 
eousness, though in different modes. The former 
makes a righteousness of his good works, without 
faith — the latter, of his faith without good works. 
But the apostles, Paul and James, teach us how to 
estimate these virtues, when separated. " Whatsoever 
is not of faith, is sin ; and, faith without works is dead, 
being alone." — This, without exception, is the charac- 
ter of the impenitent. They are self-righteous — they 
are seeking, or expecting justification, as it were, by 
the works of the law. All who have not submitted to 
the righteousness of God through faith in Christ, are 
of this character. They are cherishing the hope of 
the hypocrite, and weaving the spider's web. Hope, 
they all have, but it is uniformly built upon self, upon 
some good works, either past, present, or intended. 

Here is a man, who, though he has lost that fervour 
of devotion, which he once felt, and has long since be- 
come cold and lifeless in religion, and negligent of its 
duties — perhaps too, immoral ; — yet well recollects, 
that ten or twenty years ago, he was really awakened, 
convicted, and converted, according to the true 
scriptural mode. He experienced the terrors of 
the law and the joys of the gospel. He repented of 
his sins — believed on the Lord Jesus Christ, and en- 
joyed the comfort of pardon. Here is the righteous- 



148 Self 'righteousness insufficient. 

ness on which he builds his hope ; notwithstanding all 
the condemning evidence of a wicked life. 

Another is a moral, inoffensive man 5 and regularly 
observant of outward duties. He differs not in opin- 
ion from his neighbours — whether the grace of God, 
be sovereign, or self-wrought — regeneration, instanta- 
neous or progressive — human depravity, total or par- 
tial — or election before faith or after it — are rather 
nice points, which he is not careful to determine. He 
recollects no particular time, when his attention was 
specially excited to the concerns of eternity ^— and 
whether indeed, the scriptural representations of the 
new birth, and a new creation, be more than high 
wrought figures, denoting the acquirement of good 
habits, and the difference between the moral, and the 
immoral man 5 he is not altogether decided. But re- 
ligion is fashionable, and without it a man is a heathen. 
He is not righteous overmuch — seldom unites in reli- 
gious conversation — and never rises above a common- 
place remark. — But with all his apathy to religion, he 
is a respectable man — a professor of religion — a kind 
neighbour ; and boasts himself to be as fair a candidate 
for heaven, as they, whose religion is more in words 
and less in good works. 

Look next, at the mere moralist — I mean the profess- 
ed moralist — for he may or may not believe the scrip- 
tures — or attend publick worship ;— he may be moral 
in his life, or very immoral ; and yet affect the cha- 
racter of the moralist, and talk, with seeming rapture, 
in praise of virtue — though perhaps no two of this 
class, can agree in what it consists : — yet morality is 
his sheet-anchor. In his highest pretensions, however, 
he does not claim perfection. No ; he candidly ac- 
knowledges, that, like all other men, he has his fail- 
ings — but these are the incidental frailties of human 
nature, which injure no one but himself; and let the 
religious professor support a better claim ; — yet with 
all his frailties, he performs many more good than bad 
deeds ; and what more can be expected from a worm 
of the dust ? 

Should we, now, cast our eyes upon the awakened 



Self righteousness insufficient. ll[) 

Sinner, we shall se'e this same self-righteous spirit in the 
highest exercise. It is, indeed, the very point in con- 
troversy between him and God — whether he shall re- 
sign his own righteousness, and cast himself on sovereign 
mercy, as helpless, and hell-deserving. He insists 
upon helping himself; — "What shall / do to be sav- 
ed* ''.-Lis the language of his selfish heart. He feels, 
that he has broken the law, and incurred the displea- 
sure of Almighty God — that he is in danger of hell 5 
and something, effectual, must be immediately done, 
or he is remediless. But, with the gospel presented, 
does he readily embrace it — accept the atonement of 
Christ, and submit to the righteousness of God ? No. 
His proud heart will not stoop so low. He still cleaves 
to his own righteousness— disrelishes the humbling 
terms of the gospel, and rises in opposition to God. 
He has sinned, he is very sensible— yet he will repent 
and reform, and thus make atonement. He has of- 
fended Almighty God ; but he will appease his anger, 
by confession, and move his heart to mercy and for- 
giveness by his tears and earnest cries. Self is still 
upon the throne ; and he is seeking righteousness, as 
it were, by the works of the law. 

The same spirit actuates unawakened and secure 
sinners. These are of two descriptions. 1. They 
who are convinced of the necessity of repentance and 
faith. 2. They who neither feel, nor act under, this 
conviction. 

The first are like Felix, trembling under the preach- 
ing of Paul 5 and like him, they calm their con- 
sciences and dismiss their fears, with the hasty pur- 
pose of future attention. Let such, honestly answer 
the question : By zvhat means do you allay your anxie- 
ty and fear, with your danger still impending, and in- 
creasing ? whence do you cherish hope or quiet, while 
relapsing from religious attention, and pursuing a sin- 
fid life ? They will tell you, it is by something, they 
mean to do hereafter. We know we must repent be- 
fore we die ; and this we intend. This they are confi- 
dent they can do, whenever immediate necessity re- 

13 * 



1 50 Self-righteousness insufficient. 

quires. Thus, without any present ground — they 
will hope, in the confidence of a future ; and this 
built upon their own righteousness and strength. 

The other class of the secure, are those who are 
perfectly stupid — hardened beyond moral sensibility ; 
and neither the subjects of conviction, nor alarm* 
They are above feeling the need of conversion, and 
have no intentions to repent hereafter. None are 
more completely under the dominion of pride, and a 
self-righteous spirit. Some of this class are beings of 
superlative worth — their natures of a noble and di- 
vine origin ; and God himself exists but for their hap- 
piness. Their souls are vital, immortal sparks from 
1 he infinite fountain of light, emanations from Deity, 
and parts of his universal being ; — destined to dwell 
here a while, immured in a prison of clay ; and when 
dissolved, to return again to God and be absorbed in 
the divine essence. Thus talk and reason many proud 
worms of the dust, upon the very confines of hell. 

Others of this class, equally stupid, repose them- 
selves upon the infinite mercy of God, and the univer- 
sal salvation of Christ ; without repentance, or faith, 
or good works, or any sense of their need of them. 
And why is this? Plainly, because they are too proud 
and self-righteous, to acknowledge thejustice of God's 
law, in their condemnation; and so self-important as 
to believe, that God's ultimate design in creating and 
redeeming the world, is their happiness. 

A third division of this class, are those who think 
neither of mercy, or justice— law or gospel — heaven 
or hell. They feed like the cattle ; and scarcely turn 
a thought upon their own existence as rational and 
immortal beings. Yet we often see these as self- 
righteous as any others. They do not indeed " follow 
after righteousness, as it were, by the works of the 
law" — but, they have a substitute, congenial with 
their character — they will derive a merit even from 
their visible acts of wickedness — (heir transgressions 
of the divine law. Such wretches, you may hear say- 
ing — Thank God. I am no hypocrite — / am just what I 



Self-righteousness insufficient. 1 5 X 

appear to be — my character is uniform and consistent. 
My heart and life are the same* I profess no religion; 
and I practise none. 

I will tax your patience no farther, in the doctrinal 
part. The point is too plain to require it. I shall 
therefore close, with a few 

REFLECTIONS. 

Should our hearts now yearn with pity for perishing 
sinners ; and bleed with anguish at this melancholy 
view of mankind ; — must I not, in addressing the peo- 
ple of God, adopt the language of the apostle ? — " And 
such zvcre some of you — but ye are washed — but ye 
are justified — but ye are sanctified, in the name of the 
Lord Jesus, and by the Spirit of our God '?" If you 
have renounced your own righteousness, which is of 
the law •, and fled for refuge to lay hold on the hope 
set before you in the gospel 5 — consider, who has 
made you to differ — who has given you faith — and 
caused you to hope ? — By whose strength do you 
stand ? While you are building upon that tried cor- 
ner-stone which God has laid in Zion, " look to the 
rock from whence ye were hewn, and to the hole of 
the pit, from the which ye were digged." Be humble. 
Know your own weakness. Hope in mercy ; and ex- 
tol the riches of free and sovereign grace, by which 
you are made accepted in the Beloved. 

While we view the glory and excellence of the gos- 
pel ; and, the perverse conduct of men, in seeking 
righteousness, as it were, by the works of the law, and 
rejecting the only hope of salvation ; — must not our 
hearts be deeply affected with divine mercy, and hu- 
man guilt? And while we drop a tear over the ruins 
of human nature ; and see the numberless multitude 
of our fellow-men rushing forward blindfold to de- 
struction — shall we not turn a thought homeward, and 
follow each particular description of the self-righteous, 
with this solemn question — Lord is it I? — Be assured, 
O impenitent sinner, thou art the man ; — thou art the 
character, the text describes ; as under the condem- 



152 Self -righteousness insufficient. 

nation of the law of God. To you, I am sent with a 
message from God ; " Hear ye deaf, and look ye 
blind, that ye may see. How long shall vain thoughts 
lodge within you ?" 5 Trust not in lying vanities. 
Renounce your own righteousness. Repent of your 
sins and believe on the Lord Jesus Christ. Put your 
trust in the living God. Embrace the offered mercy 
of the gospel without delay ; and no longer follow af- 
ter righteousness, as it were by the works of the law. 
It is my duty, to address you not only with the gra- 
cious invitations of the gospel, and press your compli- 
ance 5 but to set before you the awful threatenings of 
the law, and persuade you by the terrors of the Lord. 
While, in the name of the Most High, I call upon you 
to " behold the Lamb of God which taketh away the 
sin of the world," and is " the end of the law for right- 
eousness to every one that believeth ;'? I must, in 
faithfulness add, " Behold all ye that kindle a fire ; 
that compass yourselves about with sparks — walk in 
the light of your fire, and in the sparks that ye have 
kindled — this shall ye have of mine hand — ye shall lie 
down in sorrow." 



SERMON XV. 

THE MEDIATION OF CHRIST, THE ONLY 
HOPE OF SINNERS. 



1 Timothy i. 15. 

This is a faithful saying, and worthy of all accepta- 
tion, that Christ Jesus came into the vjorld to save 
sinners. 

The apostle here echoes the language of his divin 
Master, and puts his seal to the testimony of Jesus- — 
;; The Son of Man is come to seek and to save that 
which is lost." The text is animating, as well as in- 
structive. While it enlightens the understanding, it 
warms the heart of the Christian, with gratitude and 
joy. May we thankfully embrace this faithful saying, 
and " set to our seal, that God is true." 

I propose the following method of discussing the 
subject. 

I. To make some observatioyis on the coming and 
work of Christ. 

II. Attend to the important design of his coming. 

I. The coming and work of Christ. 

This is the great theme of the Holy Scriptures. By 
this, God hath " magnified his Word above all his 
name." This has been the object of attention and 
study — the foundation of hope and confidence to the 
children of God, in all ages. He gave early intima- 
tions to mankind of a Saviour. The earliest was 
made to ojur first parents in the garden — that " the 
seed of the woman should bruise the serpent's head." 




154 The mediation of Christ, 

The sacrificing of beasts was an ancient custom ; in 
use long before Moses, and must have been originally 
of divine appointment. Cain and Abel sacrificed, and 
God accepted the sacrifice of Abel. These sacrifices 
were typical, and designed to teach mankind, to ex- 
pect a proper atonement in due time :— for, " it 
was impossible that the blood of bulls and of goats, 
should take away sin." 

The Bible itself is a history of redemption. The 
promise was often renewed to the fathers, and at each 
time more clearly than before. It was confirmed by 
oath to Abraham, that " in his seed, should all the 
families of the earth be blessed." This was renewed 
to Isaac, and again to Jacob, who, when dying, desig- 
nated the tribe of Judah, as the line of descent, which 
contained the promised blessing. Moses prophesied 
of him ; and to him all the rites and ceremonies of the 
Jewish worship were pointed. To David, the pro- 
mise was more distinctly defined and established in 
his house. This, said he, " is all my salvation, and all 
my desire." 

The prophets abound with predictions of Christ. 
The time and manner of his coming, they were parti- 
cularly desirous to learn. " Of which salvation, the 
prophets have inquired and searched diligently, 
who prophesied of the grace that should come unto 
you — searching what, or what manner of time, the 
Spirit of Christ which was in them did signify, when 
it testified, beforehand, the sufferings of Christ, and 
the glory that should follow. At every discovery of 
Christ, they were filled with wonder, and broke forth 
in the loftiest strains of exultation and joy. 

The most remarkable and clear predictions of Christ, 
are found in the writings of Isaiah — Who is thence styl- 
ed the Evangelical prophet. " Behold," saith he, " a 
virgin shall conceive, and bear a Son, and shall call 
his name Immanuel. For unto us a child is bom, 
unto us a Son is given, and the government shall be 
upon his shoulder ; and his name shall be called Won- 
derful, Counsellor, the Mighty God, the Ever- 
lasting Father, the Prince of Peace. Of the in- 



The only hope of sinners. J 53 

crease of his government and peace, there shall be no 
end ; upon the throne of David, and upon his king- 
dom, to order it, and to establish it, with judgment and 
justice, from henceforth, even for ever. The zeal of 
the Lord of hosts will perform this. — Break forth into 
joy — sing together, ye waste places of Jerusalem, for 
the Lord hath comforted his people — he hath redeem- 
ed Jerusalem." 

The seventy weeks of Daniel being fulfilled, God's 
covenant was confirmed, by the actual coming of the 
Messiah. On this occasion, the angels testified their 
holy joy. They came down to earth, to celebrate 
man's redemption, and honour the nativity of their in- 
carnate God. Here was a new discovery of God — 
the Eternal Word made flesh, and dwelling with men; 
—-the God of Heaven, the babe of Bethlehem. At 
the creation of the world, when man was made in the 
image of God, " The morning stars sang together, and 
all the sons of God shouted for joy." But, when God 
appeared in fashion as a man, all heaven came down 
to view the wonder : their harps were ready strung, 
and in notes of sweetest melody, they warbled that 
memorable anthem, " Glory to God in the highest — 
peace on earth — good will towards men." — 1 will now 
consider, 

II. The important end of Christ's coming into the 
world. 

The immediate design was the salvation of sinners. 
This is declared a faithful saying, and worthy of all 
acceptation. This was the Saviour's benevolent er- 
rand, for which he left the Father's bosom — visited 
this rebellious world — sojourned in mortal flesh— en- 
dured a life of unexampled affliction, and closed the 
awful scene of his sufferings, with the painful death of 
the cross. 

That Christ was made a substitute for sinners, is a 
doctrine too expressly taught in scripture, to leave 
room for doubt. " He was wounded for our trans- 
gressions—he was bruised for our iniquities. He made 



156 The mediation of Christ, 

his soul an offering for sin. He was made sin for us. 
who knew no sin. He suffered the just for the unjust." 

Thus by his sufferings and death, he redeems his 
people from sin and everlasting ruin. By the merit 
of his atonement and intercession, he procures their 
pardon and justification ; and by the power of his Spi- 
rit, applies the purchased benefits of his redemption ; 
sanctities their hearts, and prepares them for the in- 
heritance of the saints in light. 

The ultimate design of Christ's coming and media- 
torial work, is the glory of God ; or the display of his 
perfections. The true character of God is delineat- 
ed by the atonement of Christ 5 — and the method of 
salvation, which the gospel reveals, is the medium 
through which this astonishing display is made. Such 
is the scriptural representation: "Glory to God in 
the highest — peace on earth — good will to men. — The 
Lord hath redeemed Jacob, and glorified himself in 
Israel. I have glorified thee on the earth" — said the 
Saviour, " I have finished the work thou gavest me 
to do." 

The necessity of an atonement, is to exhibit, the 
feelings of God towards sinners, for the violation of 
his law. To support the equity of his character, as 
the supreme Governour of the world, it is necessary, 
that the fullest evidence be given to the universe, of 
his unalterable regard to his law. This, however, 
could not be done, were mercy extended to sinners, 
without some clear and adequate exhibition of his ha- 
tred of sin. This was a necessary step towards the 
exercise of pardon. And infinite wisdom has formed 
and revealed such a plan, in the gospel ; — by which, 
the rights of the divine government are secured — the 
law honoured — justice, satisfied— and every perfection 
of Deity glorified. The character of the Most High 
God shines in colours of the most awful glory, from the 
cross of Christ ; — the same character which is declar- 
ed, in his word. " The Lord, the Lord God, gracious 
and merciful — forgiving iniquity, transgression, and 
sin; and will by no means clear the guilty*" In 



The only hope of sinners. 2 5 i 

the gospel are seen all the divine perfections harmo- 
niously co-operating ; and shining with Godlike beau- 
ty. Here " mercy and truth have met together; 
righteousness and peace have kissed each other.*' 

"it may be useful to dilate upon these important 
points of divine truth, the more deeply to impress the 
sentiment of the Apostle in the text. 

1. The glory of God's truth and faithfulness, was 
manifested by the coming and mediatorial work of 
Christ. 

Jesus of Nazareth was the promised seed — predict- 
ed to the fathers by the prophets — and shadowed by 
all the rites and sacrifices of the ceremonial law. 
" For Moses truly said unto the fathers — a prophet 
shall the Lord your God raise up unto you, of your 
brethren, like unto me ; him shall ye hear in all things, 
whatsoever he shall say unto you. Yea, and all the 
jprophets, from Samuel, and those that follow after, as 
many as have spoken, have likewise foretold," the 
coming and glory of Christ. This, perhaps, is one 
thing specially intended by the Apostle, in declaring 
the coming and work of Christ, H a faithful saying, and 
worthy of all acceptation;" — that, it was a manifesta- 
tion of the divine truth, and faithfulness. 

2. The glory of God's justice, is manifested by the 
coming and work of Christ. 

It is an essential perfection of God, that he " will 
by no means clear the guilty" — and an attribute 
of infinite excellence. The law under which God 
placed man, is the copy of his character. It requires 
perfect obedience, and threatens every transgressor, 
with eternal death. This law, man had broken — 
questioned the justice of God; and censured his go- 
vernment as tyrannical. This is the language of eve- 
ry sin. But, in the cross of Christ, God demonstrates 
the holiness of his law ; — that he will maintain its ho- 
nour — and is determined to punish every sin. Christ 
eame to magnify the law, and make it honourable : 

14 



158 The mediation of CltrisL 

and he tells us, " heaven and earth, shall sooner pass- 
away, than one jot, or tittle of the law shall fail." 

In the coming and mediatorial work of Christ, the 
Creator took the place of the creature ; — the Lawgi- 
ver, that of the subject ; and by his perfect obedience, 
has taught us, that it is exactly such a law, as he would 
choose to be under, if in our place. In the sufferings 
of Christ, God hath manifested his feelings towards 
the sinner — and He would never have suffered one 
of the apostate race to escape with impunity, had not 
his justice been satisfied, by a publick, and adequate 
exhibition of his displeasure, at sin. In the sin-offer- 
ing made by Christ, we behold the high and holy cha- 
racter of Him, to whom it is made; and the awful 
manifestations of that displeasure ; which can no more 
be suppressed, than God can be restrained from im- 
pressing his character, on his government of the world, 

3. The Mercy of God is glorified by Christ. 

The gospel is the result of mere mercy, God 
might have glorified his justice, in the eternal pun- 
ishment of all men — but mercy was his choice. In 
the rain-bow about the throne, mercy shines pre-emi- 
nently bright and dazzling. O ! it is all divine; it is 
the most wonderful manifestation of God. " He re- 
taineth not his anger for ever, because, he delighteth in 
mercy" How great is his love to his creatures ! 
At what expense hath he prepared the way for the 
exercise of mercy to the guilty ; — that he should free- 
ly spare his own Son from his bosom ; and deliver him 
up to be a ransom for sinners ! " In this was mani- 
fested the love of God towards us ; because that God 
sent his only begotten Son into the world, that we 
might live through him." Astonishing mercy ! God 
passed by the angels that fell ; and placed his love on 
rebellious man. Had God pardoned sin without an 
atonement, the mercy would have been incomparably 
less. It would exhibit human frailty in a God. But 
now, he not only accepts, but provides the ransom ; — 
for. " Christ is God's." " God commendeth his love 



The only hope of sinners. 1 59 

towards us, in that while we were yet sinners ; Christ 
died for us." 

4. The wisdom of God, is most clearly seen in the 
gospel. 

Had not wisdom devised the plan of oar redemp- 
tion; man would have been hopeless. Not the high- 
est angel could have devised a method for our recove- 
ry — or have made any atonement. The angels, 
doubtless, viewed man, when fallen, as utterly lost — 
and said, with a tear, if angels can w r eep — Alas ! he is 
gone for ever ! When, therefore, the mystery of our 
redemption was revealed to them — no wonder, it 
should excite their highest adoration and praise. 
<; These things," saith the apostle, " the angels desire 
to look into. To the intent, that now unto principali- 
ties and powers in heavenly places, might be known, 
by the church, the manifold wisdom of God." The 
union, of the divine and human nature in Jesus Christ 
— that he is both God, and man, in two distinct na- 
tures 5 and yet, but one person — so that, the blood of 
the man Jesus Christ, is the blood of God; is, and 
for ever will be, a wonderful mystery. But it is neces- 
sary, to Christ's being a Mediator between God and 
man, and making atonement for sin. " Great is the 
mystery of Godliness — God was manifest in the flesh" 
— and well might the apostle say, This is a faithful 
saying, and worthy of all acceptation* 

REFLECTIONS, 

1. In a review of this subject, we see, that, the gos- 
pel is built upon a foundation as permanent as the 
throne of God. " His mercy etidureth for ever." All 
the divine perfections are unitedly displayed ; — grace 
glorified ; and sinners saved. Therefore the manifes- 
tations of redeeming love ; — the coming and media- 
tion of a Saviour, fill the hearts of all holy beings with 
unutterable joy. 

What can be more joyful — what intelligence more 
interesting and important to wretched sinners, under 



iGO The mediation of Christ, 

the condemnation and wrath of God — Christ Jesus 
came into the world, to save sinners ? There is a cer- 
tain and sufficient remedy in his atoning blood — even 
for the chief of sinners* This faithful sa} ing, there- 
fore, 

2. Is worthy of acceptation. The apostle declares 
with an emphasis, "it is worthy of all acceptation," 
It claims the attention of all alike. It is of the high- 
est interest, and worthy to be received by all mankind, 
with the liveliest joy and gratitude. In comparison, no 
other concern, is worthy of the smallest attention. 
None but God can tell, how many souls, it has deli- 
vered from the deepest anguish; and filled with peace 
and joy unspeakable. In truth, there is no solid com- 
fort, but what springs from the belief of these joyful 
tidings. If we extend our view, to the eternal felici- 
ty, which the belief of this report has produced — if we 
look at the myriads of saints, that are already around 
tlie throne of God — and think what multitudes are 
continually adding to their number, from this lower 
world; and what an innumerable host, will be assem- 
bled at the last day, rescued from hell, and exalted to 
glory, solely through the belief of this faithful saying; 
surely we shall acknowledge, it is worthy of all accep- 
tation — worthy, not only to be credited ; but to be en- 
tertained in our hearts, with the devoutest gratitude 
and thanksgiving. 

Let none then be content with outward forms, and 
< ercmonies ; — with a cold speculative faith — a distant 
— extorted — passing respect to the gospel — faintly 
assenting, that religion is a good thing. My friends, 
if religion be a good thing, it has superlative excel- 
lence ; — if it deserve any notice, it is worthy of all 
acceptation. If it be any thing to us, it is every thing. 
For, unless the gospel be to us the power and wisdom 
of God unto salvation ; and Christ received by faith 
as the Lord our righteousness — we are under the curse 
of God, and must endure his wrath to interminable 
ages. 



The only hope of sinners. iSl 

■>. Let this subject, then, duly impress those who 
have hitherto lived in sin. Miserable, perishing fel- 
low-mortals ! I tremble for you, while, in Christ's 
name, I oiler you salvation ; lest by your obstinate 
impenitence, you debar yourselves from the blessing. 
As much as you may sear your consciences, you must 
have some secret apprehension, that your end will be 
according to your ways. Yes, exert yourselves as 
you please— -persuade yourselves to believe that all 
men will be saved — fortify this strong hold ; — eagerly 
embrace every pernicious heresy ; — make every possi- 
ble effort — ridiculejrevivals, and trample on vital reli- 
gion ; — you labour in vain, and spend your strength for 
naught. You cannot render the truth of God, a lie. In 
thefirst hourof serious reflection, you willfeel the gnaw- 
ings of the never-dying worm ; presaging eternal retri- 
bution. O then, do not despise your own salvation* 
Reject not the gospel through pride. " This is a faith- 
ful saying, and worthy of all acceptation, that Christ 
Jesus eame into the world to save sinners." But this 
same Saviour, who shed his blood for sinners, will be 
our final Judge. And he hath expressly declared, 
u Except ye repent, ye shall all perish. 55 



24 



- -■' 



SERMON XVI. 

THE BLESSINGS OF REDEMPTION. 

I ft At ■ I 

Luke i. lxxix. 

7b give light to them that sit in darkness, and in the 
shadow of death. — -to guide our feet into the way of 
peace. 

These words were spoken by Zacharias, while 
indued with the spirit of prophecy. They were ut- 
tered upon the occasion of the circumcision of his son 
John ; whose birth had been foretold to him by an 
angel ; and also his character and commission, as the 
precursor of the Messiah. From the time of the vision, 
he had been deprived of speech ; both as a correc- 
tion for his unbelief; and as a token of the accomplish- 
ment of the prediction. But, on this occasion, his 
mouth was opened — his tongue loosed : and he spake 
and praised God. " And thou child, shalt be called 
the prophet of the highest — for, thou shalt go before 
the face of the Lord to prepare his way — to give know- 
ledge of salvation to his people, by the remission of their 
sins, through the tender mercy of our God ; whereby the 
day-spring from on high hath visited us. To give light 
to them that sit in darkness, and in the shadow of death 
— to guide our feet, into the way of peace." 

This is spoken of Christ, in his mediatorial charac- 
ter and offices. He is the day-spring — the bright and 
morning star — " a light to enlighten the Gentiles, and 
the glory of God's people Israel." In the text, are 
presented, both our ruin and our remedy ; — the 
wretchedness of fallen nature; and the blessings of 
divine grace. The words teach what Christ came to 
do : and what is the state of man. He is in darkness. 



The blessings of Redemption* 103 

and spiritual death — Christ came to give us light, 
and " guide our feet into the way of peace." I shall 

consider ; 

I. The natural state of man, as here described. 

II. How Christ gives us light. 

III. How he guides us into the way of peace. 

I. The description of sinners. This, though figura- 
tive, is deeply impressive, humbling, and interesting. 
It claims our serious and earnest attention. They are 
in darkness, and the shadow of death: — not darkness 
in the understanding; — but in the heart. It is of a 
peculiar nature, and difficult to be described to those, 
whom it the most concerns : for how shall we assist 
the blind to see colours ? or, those, in utter darkness, 
to 3iscern the objects of vision ? This blindness is the 
depraved heart. This heart has no relish for divine 
things. Their glory, is wholly unseen by natural 
men. As they are ignorant of spiritual light, they are 
insensible of spiritual darkness. So much, however, 
they may know when hearing Christians express their 
sense of the glory of Christ — that they have no such 
views. This is negative knowledge : I shall, therefore, 
treat of the subject, accordingly. 

1. The sinners darkness does not result from the 
want of light — or from any deficiency in divine reve- 
lation. The heavens declare the glory of God ; and 
all visible objects proclaim their Maker's hand. The 
works of divine Providence, are also another means, 
by which God is to be seen. But, in a transcendent 
manner, the gospel unfolds the divine perfections, — 
the love, the grace, the wisdom, the goodness of God. 
Reason, assisted by revelation, may discern God's 
character -, but it is faith only which clearly sees Him. 
After the highest speculations, men still sit in dark- 
ness. " The world by wisdom knows not God. 5 ' It 
is the pure in heart who see Him. The impurity of 
the heart, therefore, is moral blindness. This occa- 
sions spiritual darkness. The difficulty is in the heart 



1 64 The blessings of Redemption. . 

only ; and it is criminal. " I speak it to your shame," 
said Paul to the Corinthians, " that, there are some 
among you that have not the knowledge of God. 55 
Men may possess a certain knowledge of God, and 
still sit in darkness, and the shadow of death. Had 
they a holy heart, they would see things as they are. 
Seeing beauty, in any object, is love to that object. 
These, instead of being successive, are the same acts. 
Two men can never agree as to the beauty of an ob- 
ject, at which, the one looks with complacence, and 
the other with disgust. So while the carnal mind is 
enmity with God, his glory cannot be seen. Good 
men know God. They see his glory. They rejoice 
in Him ; — for the heart is well affected towards Him, 
The impenitent may behold the same visible displays, 
in his works ; but they see not a God suited to their 
taste. They are therefore in darkness — in the sha- 
dow of death. 

There is something exceedingly awful and solemn 
in the thought — something inexpressibly striking in 
the figure, which the Holy Ghost here uses*to describe 
the situation of the sinner. He is in darkness, — in- 
sensible of his danger — blind, and ignorant. Hence, 
he is contented and easy, while so near to death as to 
be in his shadow — the chilling darkness of the tomb. 
" To be carnally minded is death." This is the 
wretched state of those, for whom Christ came to pro- 
vide relief. 1 will therefore inquire ; 

II. How Christ gives us light; and what are its ef- 
fects. This will be descriptive of the sinner's reme- 
dy ; for, Christ's light and guidance comprize all the 
blessings of his redemption. 

" The day-spring from on high hath visited us, to 
give light to them that sit in darkness, and the shadow 
of death." This figure is taken from the light of the 
natural sun ; by w r hich, not only objects are discern- 
ed, but by its attending warmth, nature is revived, and 
rendered vegetative and fruitful. The earth is warm- 
ed, and animals rejoice in his beams. The night is dark 
and gloomy. The morning sun dispels the darkness, 



The blessiugs of Redemption. l(j."> 

and ushers in the returning clay with light and joy. 
Thus too, from the light which Christ, the great Sun 
of righteousness gives to the blind, spring life, joy, 
growth, and fruitfulness. " Then spake Jesus again 
unto them, saving, I am the light of the world ; he that 
followcth me shall not walk in darkness, but shall 
have the light of life." — How doth Christ give us 
light ? 

1. He is the author of divine revelation. All 
scripture is given by the inspiration of his Spirit. 

We are greatly insensible of the benefits of revela- 
tion. This results from our depravity. It is indeed 
more strange and humiliating, that any who enjoy, 
can disown and reject it. This precious benefit we 
have ever possessed. Reason and natural light have 
been aided by revelation, till we forget the source of 
our knowledge, and but faintly realize our dependence 
on the sure word of prophecy. In our pride, we are 
ready to ascribe all to the light of nature, and to rea- 
son. It is a truth, however, that from revelation, the 
infidel filches that knowledge which he improves to 
oppose it ; and for this boon pays homage at the 
shrine of his idolized reason. Like a candle at noon, 
the light of nature, in the bright effulgence of the gos- 
pel, is blended and lost. Remove revelation, and our 
darkness would be like that of Egypt ; so thick, that 
it might be felt. How blind and bewildered must be 
the most learned moralist, in reasoning on ethics and 
moral philosophy; the resurrection and a future state 

the rule of duty — -the nature and origin of evil — 
restoration to virtue- — forgiveness of sins — the supreme 
good, and the life everlasting; without revelation? 
But God hath provided instruction. For this purpose, 
He holds up one part of mankind, a reproof to the 
other. The heathen teach the Christian world how- 
to value their privileges, and how far the light of na- 
ture serves as a guide to the depraved heart. Look 
at the pagan world. Contemplate the darkness of 
heathenism, — the absurd and abominable systems -of 
idolatry and crime, which constitute the religion of 



1 66 The blessings of "Redemption. 

five-sixths of mankind ; — then compare them all with 
the gospel, and say, how much we are indebted to re- 
velation. 

Christ hath brought life and immortality to light, in 
the gospel. " No man hath seen God at any time \ 
the only begotten Son, which is in the bosom of the 
Father, He hath declared Him." He too is the author 
of nature, and the Lord of providence. In the writ- 
ten word, the joyful news of salvation is, that " God 
in Christ is reconciling the world unto himself, not 
imputing unto them their trespasses." Of this reve- 
lation, Christ is the author. He inspired the pro- 
phets, and all the penmen of the sacred scriptures. 
He spake to Moses in the burning bush. His voice 
Israel heard from the fiery mount. He wrote the 
law on two tables of stone. The same God was the 
Jesus of Nazareth, who came and dwelt in the flesh — 
preaehed glad tidings to the meek, and gave his life a 
ransom for many. He commissioned and inspired all 
the apostles, and sent them to preach in his name. • 

This, however, is not all he does to give light to 
them that sit in darkness. They would, otherwise, 
remain in darkness still : for though you place a blind 
man in the full splendour of the sun, he has no percep- 
tion of the light. Therefore, 

2. Christ opens the eyes of the blind — He gives them 
a heart to perceive the glory of the gospel. The veil 
is taken off from the mind.. The proud, obstinate 
will is humbled and renewed — its opposition and 
enmity slain. This is done by his Spirit ; but it is 
equally the work of Christ ; — for, " The Son quick- 
eneth whom he will." This is absolutely necessary 
to deliver us from darkness and the shadow of death. 
It is described by the terms, " called out of darkness 
into marvellous light." Christ gives this light, by 
which the glory of God and of divine things is dis- 
covered ; " For God who commanded the light to 
shine out of darkness, hath shined in our hearts — to 
give the light of the knowledge of the glory of God. 
in the face of Jesus Christ," 



The blessings of Redemption. 167 

III. How doth Christ guide our feet into the way of 
peace ? 

He brings us to consent to the covenant of peace. 
In our fallen state, we have no peace. The law is 
broken — God is angry — conscience disturbs ; and we 
have no hope. " There is no peace, saith my God, to 
the wicked." Stupidity, is blindness and delusion, — 
not peace. Fellow-sinner ; is it not so ? Can you 
survey your life and God's law — can you think of 
death and judgment, in serenity and peace ? No. 
Fear and anxiety arise. It is hard to cry peace and 
safety. It is a forced business, and requires all the aid 
of deception and self-flattery. 

Through the mediation of Christ, God hath ordain- 
ed a way of peace, in w r hich justice is satisfied and the 
law honoured. Christ is. the great Peace maker, who 
acts for both parties, and effects reconciliation. 
Through Him, both Jews and Gentiles become recon- 
ciled to God, and united in one body. " For he is 
our peace, who hath made both one, and hath broken 
down the middle wall of partition between us. Hav- 
ing abolished in his flesh, the enmity, even the law of 
commandments, contained in ordinances, for to 
make in himself, of twain, one new man, so making 
peace ; — and that he might reconcile both unto God, 
in one body, by the cross — having slain the enmity 
thereby, and came and preached peace unto you that 
were afar off and to them that were nigh." Eph. ii. 
14 — 17. " Therefore, being justified by faith, we 
have peace with God through our Lord Jesus Christ." 
Rom. v. 1. The gospel appoints, that all who will 
consent, shall reap the benefit. Sinners are invited to 
accept. God even follows the sinner with invitations, 
arguments, and entreaties. He sets all possible mo- 
tives before us — promises to accept all who come, and 
swears to his own sincerity. 

The only obstacle, are sinners themselves. They 
reject the terms ; choosing darkness rather than light, 
and death rather than life. 

I appeal to conscience. Fellow-sinner, do you 
not know that this is fact ? — that you are ignorant of 



163 * The blessings of Redemption. 

God? You do not live, as if sensible of his glory. 
You reverence him not — desire him not — serve him 
not. Your hearts are with your lusts, with the world 
and the pleasures of sense. These are your life — 
your all. You are sitting in darkness and the shadow 
of death. 

Conscience I know is with me, but I am aware how 
you will evade the force of truth. All this is true, but 
I cannot come and believe. Will you then contented- 
ly perish ? 

Should you see a miserable wretch, destitute of eve- 
ry earthly comfort ; and a generous benefactor ap- 
pear, kindly offering him food and raiment, and the 
supply of all his wants : the beggar replies, / cannot 
accept your offer. Your food does not suit my taste ; 
and the garment you present, is not such as I choose to 
wear. J would rather work and buy them, than receive 
them as a gift — though, at the same time, he is too 
weak to rise, and too indolent to work. Or, sup- 
posing you should see a rebel asking pardon of his in- 
jured prince, with his sword or pistol pointed at his 
breast. His prince offers him pardon and favour, if 
he will lay down his weapon, and ask forgiveness upon 
his knees. But that I cannot do, the culprit replies — 
you must take away my sword yourself — you are able to 
do it, and why do you not? — Then, sinner, you would 
see yourself. 

If then, we are so depraved, as to be wholly de- 
pendent on God for salvation, let us believe and con- 
duct accordingly. 

Here, perhaps, you will reply ; If we are too deprav- 
ed to repent, and accept the gift of God, we shall no 
more pray aright, than believe aright. But pause. 
Did you not condemn the beggar and the rebel ? You 
have then condemned yourself. 

It is criminal to oppose the gospel. For this we 
are condemned by the word of God — condemned by 
conscience ; and shall be condemned at the last day. 
Our inexcusable guilt, is not to love God with all our 
heart. This he requires in his law. Yet it appears 
Grange and inconsistent to sinful men, that God should 



The blessings of Redemption, l6v 

blame and punish them for not complying. The) 
cannot love God — cannot come to the Son, except 
the Father draw them. Why then doth he not draw 
ns ? Hence, they feel excused — unconscious that it 
is sin to need divine illumination, and Almighty power 
to change their hearts. Their eyes are closed against 
this truth, and they will remain in unconcerned igno- 
rance. Prove the point, that their darkness is sin, and 
it can be abundantly proved from the Bible, from rea- 
son, and from the experience of all the pious — yet 
their blindness remains — they will not see — will not 
feel, that their cannot, is the wickedness of their 
hearts. God blamed Israel for their blindness, igno- 
rance, and stupidity, in view of all his mighty works ; 
and yet declares as the reason of it, that " He had not 
given them an heart to perceive, and eyes to see, and 
ears to hear." Deut. xxix. 4. Does this involve any 
inconsistency ? Where God lays blame, who shall 
dare to excuse ? May He not reasonably and justly 
require us to do that, which, for the want of a right 
heart, our choice opposes ? Is sin an excuse for itself? 
or a disposition wholly opposed to the will of God, a 
sufficient reason for continuing in that temper ? 

I grant, however, there is some truth in the last ob- 
jection. There is as great difficulty in the way of your 
praying for mercy, as of repenting and believing. It 
is as impossible for the carnal heart to perform a holy 
act ; as that darkness should be light. What then will 
you do ? All your efforts are fruitless. You will not 
turn to God. Dare you continue this war with 
Heaven, hoping your condition will become better ? 
It is a forlorn hope. It will lead to eternal death. 
Let me tell you, (I desire to do it with meekness, and 
in the fear of God,) there are but two considerations 
derivable from the word of God, that can rationally 
keep you another moment from absolute despair. 
The first is contained in the text — Christ gives light 
to them that sit in darkness and the shadow of death* 
By his light only, will you ever see your need. The 
second— God is a sovereign ; — salvation is his free gift 
—-an. unmerited, and even unsought favour. He mar 

lb 



I/O The blessings of Redemption. 

show you mercy — for " He hath mercy on whom He 
will have mercy." He brings the most depraved and 
obstinate to comply with the terms of the gospel- 
To close, let me ask, are you not ready to obey that 
solemn call of God, " Awake thou that sleepest and 
arise from the dead, and Christ shall give thee light?" 
If not now ready, whei^ will you be ? Is there any 
reason for delay ? Is it so happy to be in darkness 
and death ? If you ever design to do it — do it now. 
What is gained by delay ? The patience of God will 
not always endure. The grim messenger is at hand. 
Your day of grace will soon be past — your probation 
closed for ever, and your eyes sealed in perpetual 
darkness, till roused by the voice of the Archangel 
and the trump of God, you rise to shame and everlast- 
ing contempt. 



SERMON XVII, 

HIE CHURCH CALLED TO AWAKE. 



Isaiah Ivii. 14. 

Cast ye up, cast ye up, prepare the way, take up iht 
stumbling-block out of the way of my people. 

RedExMption is the greatest work of God. It is 
the grand result, his eternal purpose in all his works 
of creation and providence. 

In this work, all holy beings are employed. Here 
their affections, desires, and interests, are concentrat- 
ed, as the common source of happiness. But saints 
on earth, have a more immediate and special employ- 
ment in this service. They are honoured with the 
high privilege of being labourers together with God. 
in building the Redeemer's kingdom, and extending 
salvation to their fellow-men. In this, both ministers 
and private Christians find a common iield of labour ; 
and none can be idle, and innocent. 

This sentiment, my brethren, it is highly necessa- 
ry, that we should recognize, and feel. Otherwise., 
we are totally unprepared for the solemn instruction 
before us. In the text, the church is represented as 
casting off sloth ;— -and arising to immediate, and effec- 
tual exertion. It speaks the language, and expresses 
the feelings of the people of God ; and can apply to 
no others. It breathes the spirit of excitement, and 
exertion. Taken in its connexion, we clearly discern 
their past condition ; and their present feelings. The 
scene presented, is that of an incipient revival ; after 
a season of great backsliding, and the withdrawing of 
God's presence. The feelings, duties, and encour- 



'172 The Church called to awake. 

agements of Christians, on such an occasion, are stag- 
ed and enforced. And O, what mingled and inde- 
scribable emotions are felt, at such a time ! The text 
expresses them 5 and I trust, my brethren, they are 
also found in your own feelings. Seeing how much is 
to be done — and done immediately; lest their dearest 
hopes be blasted ; — and seeing too, how many of their 
brethren are yet asleep — they begin to raise their 
voice and cry, " Cast ye up, cast ye up — prepare the 
way — take up the stumbling-block." This call implies, 
that there is much to be done, and the help of all de- 
manded. No words can express more engagedness. 

In this call, the church responds to the voice of Christ. 
Both are united in this impassioned address. It, there- 
fore, combines the force of authority and persuasion. 
Christ appears as speaking with his church; and not 
only so, but as speaking distinctly, and in his own 
name. — " Cast ye up — cast ye up — prepare the way — 
take up the stumbling-block, out of the way of my 
people." It is Christ, therefore, that calls. He al- 
ways speaks with his people, and acts for them, when 
they speak and act for him. He reaches forth his Al- 
mighty hand to their aid. He humbles, revives, and 
strengthens them. This he does, in a manner, most 
impressive, and wonderful, by the address, with which 
he follows the call ; — uniting both his authority and 
grace ; — all the tenderness of a father, with the ma- 
jesty of a God. A thought more sublime — a conde- 
scension more astonishing, cannot be conceived. 
i c For thus saith the High and Lofty One that inhabi- 
ted! eternity — whose name is holy — I dwell in the 
high and holy place — with him also, that is of a hum- 
ble, and a contrite spirit; to revive the spirit of the 
humble, and the heart of the contrite ones." How 
great then the encouragement to duty ! 

This subject opens an extensive field. It is replen- 
ished with so many interesting truths ; that, I can view 
them only with a glance. Let me then invite your 
serious attention, simply to consider, what it implies — 
zohat it enjoins ; — and what motives it presents. 

The text is figurative ; but its instruction, plain. The 



Tint Church vailed to awake. 17 o 

\ hrisuan. who has long wandered from God, and be- 
gins to weep over his backslidings, will not mistake 
it. 

In a serious application of the text, the first thought 
that arises — the first painful sensation, which strikes 
and wounds the heart of the awaking backslider, is 
this — there is great occasion for the call* The way is 
not prepared. There are stumbling-blocks — which 
liinder the blessings of God, and darken our spiritual 
prospects. The text evidently implies this. Indeed, 
it is the necessary consequence of a long continued 
state of backsliding. Any church, denied the pre- 
sence of Christ, and the special influences of his Spi- 
rit ; w T ill rapidly decline, and soon become a moral 
wilderness. 

Now, my friends, as the text gives an easy guidance, 
conceive of this moral wilderness, by a distressing, 
though less appalling scene, in the natural world. — 
Suppose the following description applicable to us. 
The publick roads unrepaired — filled with obstruc- 
tions, and almost impassable. Industry and agricul- 
ture have ceased. The fields, uncultivated and bar- 
ren, produce only briers and thorns. Pale famine closes 
the train of evils. To this scene, now annex an 
interesting circumstance. A great and wealthy per- 
sonage is performing a tour through the country ; and 
from his bounty, diffusing the supply of every want. He 
is journeying this way ; and all our hope depends upon 
his visiting us. What reason should we have, to ex- 
pect it ? The state of our roads, would preclude the 
hope. 

But, I will dismiss figures, and speak in the simple 
language of truth. My desire, brethren, is to address 
your consciences, and both feel and impress what I 
have to offer. 

hi the rirst place, then, let us examine our hearts, 
whence are the issues of life. How are they now — ■ 
and how have they been, for days, and months, and 
years ? Have you not been cold in your affections ; 
and inordinately attached to the world? Have you 
not indulged in pride and sensuality ; become greatly 

15 * 



174 The Church called to awake. 

hardened — awfully alienated from God, and his holy 
service ? Have you not lost a tenderness of con- 
science in the duties of religion — a concern for the 
glory of God — and the salvation of perishing sinners ? 
Have you not lost the spirit of prayer, if not the 
form ? — been unfaithful, and hypocritical, both in the 
worship of the closet, and the family ? — uttering an 
empty form of words, without proper desires ? — at- 
tempting the duty, not as a privilege and delight — but 
as a task, imposed by conscience to maintain some 
degree of consistency — some satisfaction with your- 
selves—and a feeble hold of the fragments of your 
shattered hopes ? Have you not insensibly, yet 
rapidly slidden into a sinful conformity to the world, 
and so united with the impenitent, and conformed 
to their habits, that the most observing beholder, 
ignorant of your profession ; — would be unable to 
distinguish you from the more decent part of the un- 
believing world* Has not your conscience become so 
stupid, that sin has in a great measure lost its turpi- 
tude, and holiness become divested of its attractive 
beauty ? Are there not certain sins, once dreaded 
and shunned, which you now commit ; and certain du- 
ties, once conscientiously performed ; that you can 
now, with little remorse, habitually neglect ? Have 
you, dear brethren, conscientiously kept the holy Sab- 
bath \ — not allowing improper thoughts, reading, con- 
versation, or employment ? Have you been faithful, 
in the daily, devout reading of the word of God? 
Have you indulged no insufficient excuse, for neglect- 
ing the publick worship of the sanctuary ? If you 
have been punctual in your attendance, have you 
been careful to come with prepared hearts? Have 
not your thoughts often been vain and wandering; — 
your minds formal, undevout, and even trifling ? If you 
have been attentive to preaching, have you not been 
forgetful hearers of the word ; and found yourselves un- 
profited and barren ? Have you been faithful in all 
relative duties ; especially in the religious education 
of your children ? Have you been attentive to the 
peculiar duties of professors ; and enjoyed the pre- 
sence of Christ, at his table ? Have you been con- 



The Church called to awake. 17. r > 

sistent towards each other ; not indulging in slander — 
ill will — party spirit, or revenge ; — but cherishing the 
most cordial Christian affection ? Have you been 
punctual in attending religious conferences, and meet- 
ings for prayer,* — those which have been publickly ap- 
pointed ; and especially that highly interesting and 
important stated meeting, the monthly concert of pray- 
er ? How stand your consciences, in relation to 
charity ? Have you contributed to the treasury of the 
Lord, according to your abilities in the various calls 
of charity, for the spread of the gospel, which distin- 
guish the present day ? Have you given cheerfully — 
or grudgingly ? Bat, I will not prolong these hum- 
bling inquiries. I have no disposition to reproach or 
give pain. My only w r ish is to convince and reform — - 
to assist you in removing stumbling-blocks, and pre- 
paring the way of the Lord. Let us, individually, 
examine our ways; and if faithful to ourselves, I doubt 
not, that the exercise, however unpleasant in itself, 
will be salutary and profitable — for it is a necessary 
preparation for obeying the call of Christ. We shall 
then, clearly see, and deeply feel, that the work to be 
done, is great ; requires our united exertions, and is 
so urgent, as to admit of no delay. We must take 
heed, that we do not retain an evil heart of unbelief; 
lest we exclude ourselves from the blessing. The du- 
ty is solemn, and momentous. This is the alterna- 
tive presented : — whether we shall continue in an ob- 
stinate course of backsliding ; an accelerating departure 
from God. — or, shall receive a gracious visit from the 
King of Zion ; — be awakened from the slumbers of 

* A striking instance of providential instruction relating to this 
duty, I record, for the encouragement of praying Christians. In a 
parish in Connecticut, that shared richly in the revival, 1821, there 
had been, during the six previous years of great general stupidity, a 
weekly prayer meeting constantly attended by a part of the church — 
and wholly disregarded by the rest. In the progress of the revival, 
every one of the families of those praying members, was remarkably- 
distinguished by special divine influences ; and many of their chil- 
dren hopefully renewed — while all the other families of the church, 
were as remarkably passed by. — This account, the writer had from 
the Pastor of that church. 



176 The Church called to awake. 

spiritual death ; — caused again to rejoice in God ; and 
again be owned and purified, increased and blessed by 
the presence of the great Head of the church. 

Shall our unconverted children, whose souls ought 
to be as dear to us, as our own ; — our neighbours, 
friends, and social connexions, and the whole multitude 
of sinners around us — be awakened — converted to 
God — made useful and happy in this life ; and finally 
received to heaven ?— -Or, — 

By our criminal stupidity, and neglect, shall they 
persevere in hardness to fill up the measure of their 
iniquities ; and soon go down to hell with all the guilt 
of their sins upon their heads ? 

This is our only* alternative. O my brethren, I am 
overwhelmed and crushed with the weight of the sub- 
ject, and the awful responsibility, which, at this criti- 
cal and momentous period, rests upon us. Who has 
words to express, or powers to conceive of their magni- 
tude ? No wonder that the united call of Christ and 
his redeemed people, should be thus solemn, and im- 
portunate. — No wonder that every awaking Christian 
should shout in the ear of his sleeping brother, Cast 
ye up — cast ye up — prepare the zvay — take up the stum- 
bling-block. 

APPLICATION. 

By this imperfect sketch, you are led to see how- 
unprepared is the way of the Lord, and how many are 
the stumbling-blocks to be removed. And now, are 
not your feelings alive ? are you not awake, and rea- 
dy, without another call, to arise to duty ? Is there a 
friend of Jesus, who does not from his heart respond to 
the call ? 

How we are to perform this great and necessary 
work — is a question easily solved. I trust, the sensi- 
ble impulses of renewed spiritual life, will prompt the 
answer, and distinctly point to the path of duty. My 
brethren, you must put off your shoes, feeling that the 
ground on which you stand, is hallowed by the pre- 
*ence of Jehovah. 



The Church called to awake. 177 

1. Consider whose way you are to prepare. It is 
not that of the greatest earthly monarch — not that of a 
worm of the dust — a man of clay like ourselves ; — 
but, of the high and lofty one that inhabiteth eternity — 
whose favour is life, and whose presence rills all hea- 
ven, with glory and blessedness. It is Jehovah Jesus 
the Saviour — Immanuel— God with us — w r ho was born 
in Bethlehem — died on Calvary — and reigns in Hea- 
ven : — His way you are to prepare. He comes : and 
his hands are rilled with blessings. He is advancing 
this way. His approach is announced. The light of 
the Sun of Righteousness begins to dawn. We alrea- 
dy hear the sound of his chariot wheels. He comes 
to bless his people- to convert sinners — to seek a 
mansion in every heart ; and revive every mourning 
and contrite soul. With such high hopes — such hea- 
venly enjoyments before us ; — how should w r e feel our 
unworthiness ! how deeply should we be humbled 1 
The presence of Christ, and a view of his beauty, 
strike a death-blow T to pride, and turn all our comeli- 
ness into corruption. The dazzling beams of the 
Sun of Righteousness, w r ill at once put out the twink- 
ling glories of this world; — cause us to turn from all 
its cares, and delights ; and exclaim, ;; Lo, this is our 
God ; we have waited for him, and he will save us — - 
this is the Lord ; we have waited for him — we will be 
glad, and rejoice in his salvation." 

2. Consider, my brethren, what you have to perform. 
Examine your work. Survey the path you have to 
repair — the stumbling-blocks to be removed — the miry 
places to be cast up ; and undismayed with the great- 
ness or difficulty of your work, combine your exer- 
tions with proportionate engagedness. You must 
feel, that your all is at stake — that the way of the 
Lord must be prepared, or you are undone. You 
must retrace the steps of your departure from God, 
by deep repentance, and renewed exercises of faith. 
Begin the reformation, where you began the mischief; 
and let each one attend to his own heart. This rs a 
distinct sphere of individual labour — the particular 



178 The Church called to awake. 

parts of the road, severally assigned to each one, to 
repair for himself. First, cast away an evil heart of 
unbelief. Otherwise, this root of bitterness, will dark- 
en your prospects — blast your hopes. You must be 
awakened — your hearts softened, quickened, purified. 
You must search out your most secret sins, and nail 
them to the cross. Your cold unfeeling hearts, must 
again be warmed with love to God — to the Redeem- 
er — to his people, and to immortal souls. If this 
preparation be once effected, the work will be easy, 
and follow of course. You will then begin in earnest, 
to purge the camp — to rectify whatever is amiss — in 
the church — in your families ; and all your connex- 
ions ; — so that there be nothing to grieve the Holy 
Spirit, or offend the pure eyes of Christ, our heaven- 
ly Visitant. The work is before you, my brethren. 
You see what is to be done ; — you feel its importance. 
Arise then and act. 

But, I seem to hear one and another say, ; My 
heart is so hard I cannot feel — lam soweak, I cannot rise, 
God's face is hidden. I am in darkness ; — my cold- 
ness ! — my barrenness ! I am distressed— discouraged.* 
Dear Brother— I feel for you ; — I know how to 
feel for you ; and, where to point you for relief. 
Look up* You will never find relief, while looking 
down, and bemoaning your sad state. Look away 
from yourself. Lookup, and bring and spread all 
your sins before the mercy-seat of your covenant God 
and Father; and do not distrust his mercy and faith- 
fulness. Look up y and see his Almighty hand stretch- 
ed forth from heaven to help you. Hark! and you 
may hear his gracious voice proclaiming, " Let him 
take hold of my strength, that he may make peace with 
me ; — and he shall make peace with me." Now be- 
lieve and obey. Christ offers his hand. Take hold 
of it, like Peter when sinking in the waves ; and you 
will forthwith say to your unbelieving fear — " O thou 
of little faith, wherefore didst thou doubt ?" Take hold 
of it by faith, and you will immediately rise ; — your 
hard heart will melt; — your stupidity vanish; and 
your darkness become as the noon-day. Your Re- 



The Church called to awake. 179 

deemer is mighty. He can perfect his strength in your 
weakness — and jnake the feeblest saint to be even as 
David. Without Christ, you can do nothing. This 
you know by experience, and this is the source of your 
comfort, as well as of your strength. Said Paul 5 
" When I am weak, then am 1 strong. I can do all 
things through Christ, who strengtheneth me ;" — So 
also can you. With such an Almighty helper, at 
hand, do not despond — or yield to sinful distrust — or 
sink into spiritual sloth. " He giveth power to the 
faint; and to them that have no might he increaseth 
strength. Even the youth shall faint and be weary ; 
and the young men shall utterly fali." Now listen to 
the gracious promise — " But, they that wait upon the 
Lord, shall renew their strength ; they shall mount up 
with wings as eagles — they shall run and not be wea- 
ry — they shall walk and not faint." Take courage, 
dear Brother. Do not be slothful and unbelieving ; — • 
but gird up the loins of your mind ; and be strong in 
the faith—" strong in the grace, which is in our Lord 
Jesus Christ."" " Lift up the hands which hang down, 
and the feeble knees. Make strait paths for your 
feet ; and let not that which is lame, be turned aside — 
but rather, let it be healed. Wait upon the Lord, 
and he shall renew thy strength. Wait, I say, upon 
the Lord. Take to yourselves words and turn to the 
Lord." Fill your mouths with arguments. Plead 
and wrestle, and refuse to let him go, without his 
blessing ; and you shall prevail. Let the way of the 
Lord be prepared, and he will come — he will not 
tarry. He is not slack in performing his promises to 
his people. He will come " and rain righteousness 
upon you." He will revive his work gloriously here, 
as he is doing in many parts of his vineyard. Be not 
faithless, but believing. Christ will come and pour 
out his spirit here. He has never failed where his 
way was prepared. Examine the whole history of the 
church, and you will find this true. Awake then to 
fervent prayer. Pray in. your closets. Pray in your 
families ; and pray in the Sanctuary. Meet frequent- 
ly in social circles, and unite in this important duty. 



180 The Church called to awake. 

Let all unite with one heart and one soul, and " pray 
with all manner of prayer and supplication." For 
Zion's sake be not silent. The Captain of our salva- 
tion is marching to conquest and glory. He is com- 
ing. Arise ; trim your lamps, and be ready to meet 
him. He is waiting for your request — and will you 
not invite him to come ? O let all in one united con- 
cert, exclaim, u Cast ye up — cast ye up — prepare the 
W ay — take up the stumbling-block out of the way of 
my people.' 5 



SERMON XVllI. 

THE CHURCH AWAKING AT THE CALL 
OF CHRIST. 

Songs v. 2. 

/ sleep , but my heart waketh; — it is the voice of my be- 
loved, that knocketh, saying, open to me, my sister, 
my love, my dove, my undefined ; — -for my head is 
filled with dew, and my locks with the drops of the 
night. 

This Song is a divine allegory in the form of a 
pastoral; and represents the mutual love between 
Christ and his church. The figures are taken from 
the conjugal affections, an emblem often used also by 
the penmen of the New Testament. It has reference, 
indeed, to the Jewish Church, waiting for the promis- 
ed Messiah; but applies to the fellowship of Christ and 
believers in every age. The Christian rejoices in an 
unseen Saviour, and seeks happiness in his presence. 
This is represented in a dialogue ; — the church speaks 
of Christ, and to him ; — he answers, and addresses the 
church. Thus the experience, and duties of the be- 
liever, are delineated in a manner, very instructive 
and animating. 

Agreeable to the uniform character of the book, the 
text is figurative — but it is expressive and striking. 
No images can be more simple ; — none more descrip- 
tive of the sleeping Christian, suddenly awakened 
by the call of Christ. / sleep, but my heart waketh, it 
is the voice of my beloved, thai knocketh; saying, open to 
me, my sister, my love, my dove, my undejiled — for ray 
head is filled with de7v, and my locks roith the drops of 
the night. The kingdom of nature is emblematic of 

IB 



182 The Church awaking at the call of Christ. 

the kingdom of grace. Principles common to animal 
and rational nature, are here applied, in illustration 
of the spiritual. The objects are familiar, and the 
justness of the similitude equally clear. Partly asleep, 
and partly awake, is an expression well understood. 
It is a dreaming slumber, between slight drowsiness, 
and profound sleep ;— a state, in which the senses are 
benumbed — not perfectly insusceptive. Fancy has 
the governing influence, yet in some measure, is sub- 
ject to reason and judgment. The man has a confus- 
ed consciousness of what passes without — and also, 
that his emotions within, are imaginary — that r he is 
dreaming. Yet he is too torpid to burst the bands 
of sleep ;— he continues dreaming, till more thorough- 
ly awakened. 

In this discourse, I design to expand the similitude* 
in several prominent views of the sleeping Christian^ 
when awaking at the call of Christ. 

1. In natural sleep, the mind may, in a degree, be 
conscious of sensible objects. The spiritual sleep of 
the Christian is similar. His remaining corruptions 
spring into vigorous action, and gain ascendency ; — 
but, at the same time, he is conscious of their nature 
and tendency. Unlike the impenitent, who are in a 
dead sleep, blind and opposed to divine truth ; he has 
a degree of spiritual discernment, and acknowledges 
its importance. He sleeps — so did the wise Virgins — 
but his heart waketh ; — there is still spiritual life — 
some exercise of holy affection. Though, his appe- 
tite for spiritual food is much impaired, yet he has not 
lost all relish. His heart, though stupid, is not dead. 
But the impressions of truth are transient and power- 
less. Aware of departing from God, and pursuing ob- 
jects destructive to his peace, he still slumbers, and 
darkness surrounds his path. Too irresolute to 
awake, his corruptions bear him away, and his faith is 
too feeble for effectual resistance. 

2. In natural sleep, the body is inactive and de- 
fenceless. Thus the Christian in spiritual sleep, makee 



The Church awaking at the call of Christ. lh 

no progress in religion — no defence against his ene- 
mies. Like ihc stupid world, he appears lifeless — his 
light is under a bushel — his holy profession obscured. 
He dishonours religion, and opens the slandering 
mouths of its enemies. 

Good works characterize the Christian, and without 
them his light cannot shine , A waking is distin- 
guished from a sleeping man, only by appearance; and 
thedegrees of sleep may not be easily determined by a 
spectator. A man partly awake, may have every ap- 
pearance of being totally asieep: and by what out- 
ward mark, the sleeping Christian may be distinguish- 
ed from the impenitent sinner, deserves serious consi- 
deration. 

3. The man in natural sleep, finds no real satisfac- 
tion in the suggestions of fancy. His dreams are il- 
lusive — generally, troublesome and vexatious. He is 
harassed with unfortunate circumstances. When on 
the point of grasping the object of desire, he is mock- 
ed with disappointment. If he dream of sharing the 
delicious banquet — the delusion is momentary — he 
awakes and is hungry and faint. 

This remark applies to the sleeping Christian. His 
earthly enjoyments and hopes are a — dream ; and he 
knows it while pursuing them as a real good. When 
most dark and lifeless, he acts against conviction. He 
knows that the world is not a portion ; and in every 
circumstance, he is restless. Between grace and sin 
there is a constant warfare. " The flesh lusteth 
against the Spirit, and the Spirit against the flesh. 55 
Sensible of walking in darkness — pained with his cor- 
ruptions, — he is a burden to himself, and his sweetest 
cup is mingled with gall. He has tasted true enjoy- 
ment, and cannot be satisfied with meaner delights ;~ 
yet suffers the imposition, convicted and self-condemn- 
ed. With the apostle, he inwardly groans, " O wretch- 
ed man that I am, 55 and renews the lamentation of 
Job, " Oh, that I were as in months past, as in the 
days when God preserved me ; when his candle shin- 
ed upon my head, and when by his light, I walked 



j.84 The Church awaking at the call of Christ. 

through darkness/ 5 But alas ! where is my ardent 
love — my pure delight — my sweet communion with 
God ? — gone — gone : " O that I knew, where I might 
find him." 

4. The light of day awakes us from natural sleep. 
The darkness of night, invites repose ; the light of the 
morning calls us from our slumbers. When the sun 
breaks from the east, and pours his beams through 
our windows — we awake, and again become conversant 
with the objects of sense. 

Thus, spiritual light awakens the sleeping Chris- 
tian. When Christ, the Sun of Righteousness arises — 
his darkness is dispelled — life, light, and joy are diffus- 
ed through his soul. He awakes with transport at 
the call. It is the voice of my beloved that knocketh. 
I hear his voice. I know his call. I feel his power. 
He asks what I cannot refuse. He asks admittance 
to my heart. O how tenderly affecting his unchangea- 
ble love! — That he will still bear me on his heart, 
though I have excluded him from mine ; — that he will 
again appear to me, though I have so long departed 
from him ; and in the language of infinite grace, after 
all my ingratitude and unfaithfulness, call me his — 
Jove. Oh, how it wounds my heart to hear his com- 
plaint of unbelief! My head is filled with the dew, and 
my locks with the drops of the night. To this divine 
friend and Saviour, justly entitled to the first seat in my 
affections — I have long preferred his unworthy rivals ; 
— while, with the tenderest feelings of slighted love, he 
has been complaining of my unkindness, and constant- 
ly knocking at the door for admittance. 

Such are the feelings of the Christian awakened by 
the call of Christ. But no description can equal the 
beauty of the text ; in displaying the love and conde- 
scension of Christ ; — or the unworthy returns of his 
professed friends. 

/ sleep, but my heart waketh. My supreme affections 
are on Christ ; yet so inactive and slothful in the service 
of my Lord, — that I am asleep. Strange, that my de- 
sires for the only object of happiness, should be so fee- 



i "he Church awaking at the call of Christ. 1 8 j 

ble, and unavailing ; — that I should wander from the 
beloved of my soul ; — pursue the trifles of earth, and 
suffer them to erect a wall between me, and happi- 
ness ! My heart has been drawn aside after those 
vanities which I had solemnly renounced for Christ. 
I taste them, and find they are insipid — yet still pur- 
sue and grasp after the gilded toy ; — wandering from 
the path, till lost in the bewildered chase, I know not 
by what way to return. But hark! What melting 
sound strikes the ear, and arrests the steps of the wan- 
dering fugitive ? It is the call of the good Shepherd, 
whose voice is known to his sheep ; and who, how- 
ever widely they may wander, " will bring them to his 
fold again. 5 ' Gh, it is — it is the voice of my Beloved 
that knocketh ! What quickening power attends the 
call! It reaches the heart; and the soul, suddenly 
awaking from dreaming lethargy, hears, with wonder 
and surprise, the well known voice, and bursts in 
transports of joy. The person long lost and bewilder- 
ed in the trackless desert, wandering over mountains 
and ledges, hills and vallies ; till exhausted with hunger 
and fatigue, sits down to perish ; — when suddenly 
found, and restored to the society of his beloved 
friends, feels not more exquisite sensations of joy ; 
than the sleeping, and long w r andering Christian, when 
suddenly awakened and reclaimed by the call of 
Christ. With what peculiar emphasis are his feelings 
expressed ! It is the voice of my beloved that knocketh : 
— how does he echo the endearing language of the 
call, with joyful haste to obey ! Open to me, my sis- 
ter, my love, my dove, my undefled : — With what affec- 
tionate titles, doth Christ address the believer! Terms 
of fraternal and conjugal affection— expressing the 
nearest relation — most intimate union, and warmest 
delight ; but faintly speak the strength of his affection. 
In the same connexion, we also notice the happy fruits 
of his love to the redeemed. They are washed— 
they are justified — they are sanctified in the name of 
the Lord Jesus ; and by the Spirit of their God. 
Freed from condemnation, they are clothed in right- 
eousness — received to divine favour — and their inno- 

16 * 



1 86 The Church awaking at the call of Christ. 

cence described, by the emblem of the — Dove, 
Washed from their spiritual pollution, in his blood — 
their scarlet sins become white as snow. They are — 
undefihd. 

These important ideas are implied in the text, — 
Hence, we see the propriety ; and God grant we may 
feel the force, of the condescending call which our Re- 
deemer addresses to his church. Open to me, my sis- 
ter, my love,- my dove, my undefihd. When we find 
this affectionate call — followed with the language of 
complaint — -Oh, is it not sufficient to melt every 
heart ! For my head is filled with dew, and my locks 
with the drops of the night. What divine patience and 
condescension ! What returns of ingratitude for infi- 
nite kindness ! All the time we have been sleeping, 
Christ hath been knocking at our hearts ; — while we 
have been fleeing from him, he hath been following, 
and calling us to return. Could we excuse ourselves 
in thus treating an earthly friend ? Is there one so 
callous to all the feelings of humanity and kindness — 
who, upon the arrival of his nearest friend, to whom 
he owed all his gratitude — suppose his Father — could 
instead of receiving him as a welcome visitant — bar 
his door against him — retire to sleep while hearing 
his call for admittance ; and shut him out through the 
hours of darkness; subjected to the darkness and damps 
of the night? — Should we not detest the wretch, so 
void of gratitude and natural affection ; and with one 
voice, exclaim — he is unfit for society — he deserves the 
gibbet? — Sleeping Christian, thou art the man. You 
have thus abused, not an earthly parent, or benefactor — 
but, your compassionate Saviour, who died on Calvary, 
to redeem you from hell. After he had reconciled you 
to God, through the blood of his cross, and blessed you 
with the benefits of his death — what returns have you 
made ? Have you not shamefully deserted his cause, 
and removed into a far country ? When he hath fol- 
lowed, and again comes to you, bringing salvation — 
when he knocks for admittance, you have excluded 
the King of glory, and opened your door to the temp- 
tations of the adversary, the world, and the flesh. 



The Church awaking at the call of Christ. 187 

combined to destroy you. And this you have done, 
not one night only ; but night after night — year after 
year ; — while you hear the long-suffering, Jesus, com- 
plaining of your unkindness, My head is filled with 
dew, and my locks with the drops of the night. Oh, is 
it not " high time for us to awake, whose salvation is 
nearer, than when we believed ?" Christian, if you 
have not the fullest enjoyment of the Saviour's love, 
the blame is your own. Do you indeed desire him ? 
Do you long for his gracious presence, and the conso- 
lations of his Spirit? — then renounce self-depend- 
ence; — spiritual sloth — unbelief; and the way will 
be easy — the attainment sure. While he is knocking 
at your hearts, and saying, open to me, my sister, my 
love, my dove, my andefled — hear and obey the gra- 
cious call. Awake — arise- — open your hearts, and 
take the King of glory in. 



SERMON XIX. 

PRAYER THE CONDITION OF PROMISED 
SPIRITUAL BLESSINGS. 

■ I < # •»!■ 

Ezekiel xxxvi. 37. 

1Vi%is saith the Lord God ; I will yet for this be inquir- 
ed of by the house of Israel, to do it for them* 

The text has an evident reference to something pre- 
ceding. This is stated in the 25th verse and onward. 
" Then will I sprinkle clean water upon you, and ye 
shall be clean — from all your filthiness, and from all 
your idols will I cleanse you. A new heart also will 
I give you, and a new spirit will I put within you ; and I 
will take away the stony heart out of your flesh ; and I 
will give you an heart of flesh ; and I will put my spirit 
within you, and cause you to walk in my statutes ; and 
ye shall keep my judgments and do them." Between 
this and the text, a variety of temporal blessings are 
enumerated, which God usually bestows upon an 
obedient people ; — but the principal good is expressed 
in the verses recited. Spiritual blessings, are what 
God here promises to Israel ; and which, in the text, 
he connects with their seeking ; as the condition of re- 
ceiving. Thus saith the Lord God, I will yet for this 
be inquired of by the house of Israel to do it for them. 
The whole must be taken together. God hath esta- 
blished this connexion between means and ends ; — 
nor is it for creatures to separate them. 

The general doctrine here taught is clearly this ; that, 
Prayer is the divinely appointed medium of spiritual 
blessings . 



Prayer the condition, $c. 189 

In treating on this subject, I shall consider, 

I. What is implied in the text. 

II. What is expressly declared. 

I. The text implies ; that it is the prerogative of God, 
to give a new heart, to fallen man. This is the bless- 
ing promised, concerning which, God declares, I will 
yet for this be inquired of by the house of Israel to do it 
for them. Observe, to do it for them ; — They were not 
flattered with the idea of doing it, by their own wisdom 
and strength : God must do it for them. It must not 
only emanate from his free bounty, but, be effected by 
his agency. The creature must feel his wretchedness 
— his dependence; and look to God, through Jesus 
Christ, for the gift of a free salvation. " For of him, 
and through him, and to him, are all things. His own 
arm brought salvation." To maintain the honour of 
his law, in the consistent exercise of mercy, he devised 
a method, in which righteousness and peace have em- 
braced ; and the contending claims of justice and 
grace are harmonized. He hath sacrificed his Son, 
for man — and on this ground proclaims, that all who 
will accept the atonement of Christ, by faith, shall be 
saved. But the atonement simply does not ensure 
the salvation of one sinner. It only lays the founda- 
tion for God to show mercy. Yet men are utterly op- 
posed to the plan of divine grace. " Ye will not come 
unto me that ye might have life." They are no less in- 
disposed to embrace the invitations of the gospel — -than 
to obey the law. They must, therefore, be redeemed 
from sin, not only by price, but by power. God, by 
his almighty Spirit, must make the proud, perishing 
creature, willing to accept salvation, as a gift; or he 
will certainly die in his sins — notwithstanding all the 
rich provision of the gospel. " By grace are ye saved, 
through faith, and that, not of yourselves ; it is the gift 
of God." And the gracious language of God, in the 
context is, " I will take away the heart of stone — and 
give you an heart of flesh — a new heart also, will I give 
you ; and a new spirit will I put within you, and cause 



190 Prayer the condition of 

you to walk in my statutes." This is the uniform in- 
struction of scripture. So far, therefore, as we reject 
this sentiment, and admit not its governing influence 
upon our faith and practice — we do, in fact, discard the 
Bible, in its distinguishing and fundamental truths. 

I pass to the principal topic of discourse. 

II. What is expressly declared in the text — that, 
God confers this great blessing on sinners, in answer to 
prayer. Thus saith the Lord God ; I will yet for this 
be inquired of by the house of Israel, to do it for them. 
As prayer stands so pre-eminent in the list of Christian 
duties, it is important that we well understand its na- 
ture, design, and end. 

Prayer is a natural duty, which all owe to God, 
however sinfully neglected by the most. In the As- 
sembly's Catechism, prayer is thus defined : " An of- 
fering up of our desires to God for things agreeable to 
his will, in the name of Christ ; with penitent confes- 
sion of our sins ; and thankful acknowledgment of his 
mercies." This definition is scriptural and correct. 
It is not, therefore, the nature of prayer, to dictate 
rules of conduct to the Most High. The design of it, 
is not to inform the omniscient God of our wants — or r 
to melt his heart into kindness ; and thence induce him 
to change his purposes. Nor is the end of prayer, 
the accomplishment of the creature's will. But, pray- 
er, in its shortest definition, is, the expression of holy 
desires. The nature of it, is a conformity of temper 
to that relation in which the creature stands to God, 
and his moral system ; or, a hearty consent to his ab- 
solute dependence. The design of prayer, is, by 
strengthening this temper, to prepare the creature to 
be a subject of divine mercy ; and give God the glo- 
ry. In this view, it is one of the most powerful 
means of sanctification — a duty in which the creature 
has the nearest access to the mercy-seat of God, and 
by beholding his glory, is changed into the same image. 
Nothing but the unpreparedness of our hearts, prevents 
our most ample reception of divine goodness. This, 



Spiritual blessings. 1 9 i 

prayer is designed to remove. Every holy desire is 
not only an expression of conformity to God, but, it 
increases and strengthens it— and fits the creature for 
a fuller reception of divine beneticence. Thus, pray- 
er affects the creature, and not God— prepares the 
man to receive 5 not moves his Maker to give. 

The duty of prayer does not clash with the sove- 
reignty, and immutability of God. We are directed, 
in the text, to pray for those very blessings which he 
had promised as the fruits of his sovereign grace— his 
immutable and eternal purpose. Thus, saith the Lord 
God, I will yet, for this be inquired of, by the house of 
Israel, to do it for them. The spirit of prayer, and 
the desire of the thing petitioned, are as much the 
gift of God, as the thing bestowed in answer to pray- 
er. Therefore the promise cannot extend to any 
thing improper for the creature to ask, or the Creator 
to bestow. This would be inconsistent with true 
prayer; which is for things agreeable to the will of 
God; and the desires are inspired by his own Spirit. 
God promises his Sprit to his people, as a spirit of 
prayer ; that he shall help their infirmities ; and make 
supplications for them with groamngs, which cannot 
be uttered. We never pray, but, when God gives us 
the spirit of prayer. This affords the highest en- 
couragement to pray ;— for, it not only prepares us to 
receive ;■ but is an assured token, that God will grant. 
Hence then, we may see, that the connexion between 
duty and interest— obedience and reward ; is founded, 
not merely in the divine purpose and promise ; but the 
nature, the relation of things : for, when the creature 
asks, he is prepared to receive 5 and nothing can ob- 
struct those effusions of beneficence, which flow, as 
naturally from God, as beams of light from the sun. 

The ultimate end of prayer, is inseparably connect- 
ed with its immediate design. It is the display of 
God's glory, by the sensible fruits of his benevolence. 
As the natural sun in the centre of the system, diffuses 
in every direction, his kindly influence to ail small- 
er bodies ; and is known to be luminous, by his own 
light— "the Lord God is a stm? He will give grace 



192 Prayer the condition of 

and glory, and no good thing will he withhold from 
them that walk uprightly." 

Such, are the nature, end, and design of prayer. It 
is the creature's acting consistently, as a dependent 
being; — his drawing near to his heavenly Father, 
with the temper of a child — expressing supreme love 
to his character, with a humble and hearty submission 
to his will 5 and ultimately terminating all his hopes 
and desires, in the full accomplishment of his eternal 
purpose — the greatest display of his glory. 

We are fallen creatures : — under the condemnation 
of the divine law ; and unworthy of any favour from 
God. If prayer, then, be a means appointed for our 
restoration, and conducive to it — it is a gracious in- 
stitution ; — both a duty, and a privilege ; as it has for 
its end, the glory of God, and the happiness of crea- 
tures. 

APPLICATION. 

If God be a sovereign in bestowing his special 
grace ; and yet has required his people, to ask and 
iseek for it, as the term of receiving it — shall we re- 
strain prayer before God, because we have not the 
present exercise of faith, without which we cannot 
please him ? What can be more irrational, more in- 
excusable? Who is the giver of faith — and to whom 
did the disciples pray, " Lord increase our faith ?" 
Is not this also as dangerous, as it is guilty? Dare 
any venture his eternal all, in a state of prayerless 
inattention to the means of securing it ? Will it be 
safe to live and die in this way ? Not to accept what 
God offers, is to slight and refuse all his benefits ; — 
and can this be the most hopeful way of obtaining 
mercy ? I am well aware, that prayer is a duty en- 
joined on Christians^ and they only can perform it ac- 
ceptably ; — but are not Christian duties enjoined on 
all ? — are not all bound to be Christians — to offer the 
prayer of faith, and worship God in spirit and in truth? 
And can the prayers of Christians, be answered in sav- 
ing good to sinners, until they also exercise a spirit of 



ins, 



Spiritual blessings. 19o 

prayer ? Can any thing, to reason and common sense, 
appear more proper, than for a needy creature to ex- 
press his wants and dependence, by humbly asking his 
kind, bountiful benefactor, for the benefits he needs? 
To this duty we shall ever resort, when our depend- 
ence is acknowledged, and our wants felt. Sinners 
when convicted of their guilt and danger, will earnest- 
ly pray for mercy. Are we not under our great trial 
for eternity, and hastening to judgment ? Are we not 
sinners, and dependent on the mercy of God ? Is not 
salvation freely offered ? Are we not called upon, to 
" seek the Lord while he may be found ; — to call 
upon him while he is near?" — to acquaint ourselves 
with him, and be at peace ? And dare any neglect 
this great and important duty ; and be wholly careless 
of his eternal interest ? . 

My dear Christian brethren, I beg of you in a spe- 
cial manner, to feel your obligations and encourage- 
ments to the duty, for, to you, is the command of God 
peculiarly addressed ; and to you, is the precious 
promise directly made — u for all this, will I be inquired 
of by the house of Israel to do it for them." Who is 
the house of Israel? The visible church of God. 
Your responsibility, therefore, does not terminate in 
the duty of seeking and securing your own individual 
salvation ; — but that of perishing sinners around you, 
is suspended upon your prayers, by the very condition 
on which God has promised the blessings of his grace. 
He gives his Spirit to awaken and convert sinners, 
only in answer to the prayers of his covenant people. 
Unless Christians pray, sinners will not be converted 
and saved. With this awful responsibility resting 
upon you — brethren, will you not pray, and earnestly 
pray, for the most extensive and powerful effusion of 
God's Holy Spirit — that, he might u come down as 
rain upon the mown grass, and as showers to water the 
earth ?" 

Consider what encouragement you have to ask God 
for this blessing, " in all manner of prayer and suppli- 
cation." You may come to your heavenly Father, 
and ask for his Spirit- — the richest gift of Heaven, with 

17 



liM Prayer the condition of 

greater confidence and assurance ; than, for any tem* 
poral mercies. Were you, in the anguish of a bleed- 
ing heart, to ask for the life of a dying child, or friend, 
you must qualify your petition, with expressions of 
submission ; — you must say, if it be consistent with my 
heavenly Fathers will. But when seeking the bless- 
ings of his Spirit — when pleading for souls — no such 
expressions of submission are required: you may re- 
fuse to be denied. With the wrestling patriarch, you 
may say, " I will not let thee go, except thou bless 
me." God's word has decided this point. His will 
is made known in this case : — it is not in the former. 
" Ask and ye shall receive." He will bestow the 
blessings of his Spirit upon all who ask him. See 
Matt. vii. 7 — 1 1 . 

Now, dear fellow Christians, do you not need this 
blessing for yourselves, and the souls of many around 
you ? Do you not discover in your own hearts, and 
in the lives of others, a sensible decay of vital reli- 
gion ? Are not multitudes around you, fast ripening 
for destruction ? And alas ! what coldness and bar- 
renness are found among those, who profess to be the 
subjects of divine mercy, and are numbered among the 
covenant people of God ! How feeble the pulse — 
how few the symptoms of remaining spiritual life ! 
The world has so engrossed your hearts, that you have 
but little time for God. Does it indeed become more 
valuable, the nearer you approach your departure from 
it ? — or, have you discovered a way, in which'you can 
serve God and Mammon? Christians, are you living 
near to God ? Do you walk by faith, and have the 
love of God shed abroad in your hearts ? Is there a 
spirit of prayer in the church ? . Are you waiting upon 
God for his blessing? Have you an anxious concern 
for the salvation of perishing sinners ? Are you fervent 
with God for sinners ; and in speaking to sinners, for 
God ? My dear brethren, suffer a tender expostula- 
tion upon this subject. Are you so cloyed with the 
goodness of God, that you neither need, nor ask any 
further mercies ? Because God has done great things 
for us, in days past, and brought many precious souls 



Spirit ual blessing «s\ J <j:> 

into his kingdom; are you therefore satisfied, and pre- 
pared to say to God — Enough — ice want no more f 
Can you see, without bleeding hearts, your unconvert- 
ed children, and the youth growing up in hardened 
impenitence ? When the blood of their souls shall 
be required of you in the day of judgment ; and you 
shall be asked, why you did not pray for them — why 
you did not warn and instruct them, and faithfully la- 
bour for their salvation ? What will you answer ? 
Oh, how much do Christians diminish their future 
u weight of glory" in heaven, by present unfaithful- 
ness ! Shall we be content to hope for our own sal- 
vation, and that of a number around us, while so 
many, are yet out of the ark of safety ? If so, we may 
resign our pretensions to Christianity, and place our- 
selves in the list of the impenitent — for we have not 
the spirit of our Master. 

My brethren, realize the importance of a shower of 
divine grace. Feeling it to be the greatest blessing 
which God can bestow; come to the throne of grace 5 
and ask for it, with an importunity which refuses de- 
nial. You must have a revival of religion — the pre- 
sence of Christ — or ruin is inevitable. This only can 
cause you to grow in grace, and in the knowledge of 
God our Saviour — to walk in love ; and abound in the 
fruits of righteousness. By this alone, can the church 
of Christ be enlarged. What considerations will 
raise your fervent prayers — if these will not ? If your 
desires for this blessing were in proportion to its value, 
you would cry to God for it incessantly. Let the 
state of sinners around you, awfully stupid and inat- 
tentive to eternal things, deeply affect, and arouse 
your souls. You have abundant encouragement to 
pray. The desires of the righteous shall be grant- 
ed — and God hath not said to the house of Jacob, 
seek ye me in vain — " And it shall come to pass, that, 
before they call, I will answer ; and while they are 
yet speaking, I will hear." He is more ready to give 
his Holy Spirit to them that ask him, than we are to 
give good gifts to our children. Do you believe these 
declarations? Then come to God relying upon his 



196 Prayer the condition, ^e. 

truth and faithfulness — believing that he is a reward- 
er of them that seek him ; and earnestly beseech that 
he would again visit you, with the influences of his 
grace, like showers on the mown grass ; — that reli- 
gion might revive and flourish — Christ's kingdom be 
advanced — God glorified, and sinners saved. Amen* 



SERMON XX- 

THE GOSPEL CALL AND OFFER. 



Isaiah xlv. 22. 

Loo/c unto me, and be ye saved, all the ends of the 
earth : — -for I am God, and there is none else. 

To introduce the important subject before us, and 
fix our attention ; it is necessary only to remark, that 
the person speaking in the text, is the Lord Jesus 
Christ ; — the persons addressed are men ; — and the 
blessing offered is salvation. Look unto me, and be ye 
saved, all the ends of the earth : for I am God, and there 
is none else. Let us listen to these words of our di- 
vine Redeemer, as if spoken to us by his own imme- 
diate voice from heaven ; and obey the call, by prompt 
and grateful acceptance of the offer. 

I. I will consider what is looking to Christ. 

II. The duty. 

I. Looking to Christ implies, 

1. That we have just apprehensions of his charac- 
ter. It is essential to true faith, that we believe in 
Christ, as God ; a God by nature and not by delega- 
tion. God hath declared in his word, that his glory 
he will not give to another. The perfections of God 
are incommunicable to a creature. But, no doctrine 
is more clearly revealed than the Deity of Christ. All 
the divine attributes are ascribed to him — such as 
eternal existence — infinite wisdom — Almighty power 
and omnipresence. He is called " Wonderful, Coun- 
sellor — the Mighty God — the Everlasting Father — the 

17 * 






198 The Gospel call and offer. 

Prince of Peace." Christ also plainly tells us, " It 
is the will of God, that all men honour the Son, even 
as they honour the Father." The Jews understood 
him when he said, " I and my Father are one" — that 
they were in nature the same. Hence, they charged 
him with blasphemy, he being but a man, making 
himself equal with God. Numerous are the scriptural 
authorities. It is needless to cite them all. One ex- 
press scripture proof, is as conclusive as many ; — and 
this is found in the text — I am God and there is none 
else. 

Not to look to Christ, as God, therefore, is to look 
to some object infinitely inferior — an imaginary being. 
Our faith in Christ would be no better, than that of 
the Pharisees, who accused him of blasphemy, for as- 
serting this doctrine. To look to Christ, as a crea- 
ture, is to reject the record which God hath given of 
his Son. This is the condemnation of the world. 
The very act, is giving God the lie, and casting con- 
tempt on his Son. 

How surprising then, that any professed believer of 
the Bible, should discard the Deity of Christ, and yet 
imagine he is looking to him for salvation. This 
however is a fashionable, polite religion, at the pre- 
sent day — a specious infidelity, termed liberal Chris- 
tianity — which excludes atonement, regeneration, — 
all the essential doctrines of the gospel, and vital 
piety ; — and classes the Son of God, with Socrates, 
Plato, Seneca, and other renowned heathen moral- 
ists. 

This is a fascinating doctrine to the carnal. It in- 
dulges pride and self-righteousness. Sin is not then 
so great an evil, that none but a God can expiate it. 
The mercy of a bleeding God does not upbraid their 
consciences, and rise in judgment against them. They 
have discovered an easier way to heaven. This root 
of pride closely adheres to the unrenewed heart. Un- 
belief is the natural growth of the soil, on which hang 
in clusters all the, poisonous fruits of sin. Christ ris- 
ing from the dead by his own Almighty power — as- 
cending to Heaven, and reigning upon the throne of 



The Gospel call and offer. 199 

God ; — arc unpleasant doctrines to impenitent sin- 
ners ; — for, by these he is declared to be the Son of 
God, and all the doctrines of the gospel are confirm- 
ed. These prove his divinity, and their own condem- 
nation. Hence, the three thousand, at Pentecost, 
were pricked in their hearts, when Peter, in the de- 
monstration of the Spirit, preached the resurrection 
of Christ, in confirmation of his divinity ; and con- 
cluded with this bold and positive assertion ; " There- 
fore, let all the house of Israel, know assuredly, that 
God hath made that same Jesus whom ye have cruci- 
fied ; both Lord and Christ." No wonder, they were 
overwhelmed, when convicted of shedding the blood 
of the Son of God. Under the agony of this impres- 
sion, they cried, " Men and brethren, what shall we 
do m 

The same opposition to Christ and this truth, has 
reigned in the hearts of impenitent sinners, in every 
succeeding age. Though told that Christ is a divine 
person, equal with the Father, though they read it in 
their Bibles, and hear it preached by the ministers of 
Christ, yet their opposition continues. — " The natu- 
ral man receiveth not the things of the Spirit of God." 
The blind heart will not see, the hard heart cannot feel 
it. There is not a stupid sinner, who believes that Christ 
is God. When Simon Peter made to his Master, that 
free and full profession of his faith — u Thou art the 
Christ, the Son of the living God ; — Jesus answered 
and said unto him, Blessed art thou, Simon Barjona 
— for flesh and blood hath not revealed it unto thee, 
but my Father which is in heaven." To believe that 
Jesus is the Christ, is the scriptural, distinguishing 
mark of the children of God. " Whosoever believeth 
that Jesus is the Christ, is born of God." Is it not, 
therefore, evident, that the divinity of the Saviour is 
an essential article of the Christian faith ? 

In this, is the force of the command, and the encour- 
agement, in the text.—" Look unto me , and be ye 
siived, all the ends of the earth — for, / am God and 
there is none else." If we look not to Christ, as God, 
he will not save us. If he be not God. he cannot 



209 - The Gospel call and offer. 

save us. This is evident from the text, which de- 
clares both his willingness and his power — his willing- 
ness, in an universal invitation — his power, in exclu- 
sion of all others ; in that, "lam God, and there is 
none else." I have the right to command — I alone 
have power to save. Then certainly, if Christ be not 
God, there is no Saviour. — We are hopeless. All 
who have died in the faith of the gospel, have perish- 
ed. If Christ be not God, the preaching of the gospel 
is vain ; all who have spoken in Christ's name are 
impostors ; and the Bible itself, what its daring ene- 
mies have named it ; — -fraud and priestcraft. 

Let all, therefore, carefully consider, whether they 
are looking for salvation, to the Christ of the Bible, or 
a Christ of the imagination. 

2. Looking to Christ implies, that we receive him 
as the propitiation for our sins. For this, it is neces- 
sary that we have a true knowledge of God — of our- 
selves, and of Christ. — Of God, as a being of holiness, 
and justice — the supreme Lawgiver, Governour, and 
Judge : — Of ourselves, as transgressors of the divine 
law, utterly lost, and dependent on the sovereign mer- 
cy of God : — Of Christ, as Mediator — infinite in digni- 
ty and excellence, — his atonement complete ; and 
that we embrace him as the Lord our righteousness. 

3. That the affections of our hearts, correspond 
with the spirit of the gospel. " Let the same mind 
be in-yon, which was also in Jesus Christ." We must 
have the spirit of Christ, or we are none of his. We 
must have all the communicable graces of the divine 
nature, that so eminently shone in the man Christ Je- 
sus. We must imitate him, in all his imitable perfec- 
tions ; and have grace in the image, corresponding to 
grace in the original. Like him, we must love God 
supremely — be humble, meek, and lowly of heart, 
patient under injuries, and resigned to the divine will. 
We must take Christ as our Prophet, to teach us, by 
his word and Spirit — have faith in his blood and in- 
tercession, as our great High Priest ; submit to his 



The Gospel call and offer. 20 i 

authority, and rejoice in his government, as our Lord 
and King. Pious towards God, and benevolent to- 
wards men, we must make the glory of God our rul- 
ing motive. 

II. Let us consider the duty of looking to Christ. 
Alas ! how feeble all attempts to impress this truth on 
the spiritually dead ! It is easy to declare, and to be 
acknowledged, but the power of God alone, can make 
you feel it. If the authority of God be unworthy of 
regard — our eternal happiness unworthy our care, — if 
to be raised from ruin, saved from the wrath of God- 
made partakers of the divine nature — enjoy peace of 
conscience, die in triumph and rise in glory ; — if these 
be objects unworthy our regard ; then truly, to look 
to Christ is needless. Heaven is the purchase of his 
blood, the bounty of his grace. We need his atone- 
ment for the pardon of sin; t4 without the shedding of 
blood, there is no remission." We must be sancti- 
fied, to be prepared for heaven, for, " without holiness, 
no man shall seethe Lord." We need a justifying 
righteousness — and this, none but Christ can give ; 
for a creature once guilty of sin, can never be justified 
by his own righteousness. Therefore, perishing, hell- 
deserving sinners, look to Christ and be saved. 

REMARKS. 

1 . We may remark ; that the atonement of Christ, 
exhibits the riches of divine grace. After man 
had rebelled against God, he deserved nothing but 
evil ; and divine justice would have been no less glo- 
riously than awfully displayed, in the destruction of the 
whole race. It was self-moving goodness and boundless 
mercy in God, to provide redemption — a plan so wise 
— so wonderful, so glorious, as that the Son of God 
should be manifest in the flesh, and take the place of 
a creature — that he should lead a life of unexampled 
affliction — humble himself, and become obedient unto 
death, even the death of the cross — that he might re- 
deem — not fallen angels, but men — worms — wretches 



ZQ2 { The Gospel call and offer. 

—his own murderers. Emphatically might the apos- 
tle say, " Herein is love." It is the love of God — un- 
fathomable — boundless. It was love to enemies. 
"Not, that we loved God, but, that he loved us, 55 and 
sent his Son to be a propitiation for our sins. " God 
so loved the world, that he sent his only begotten Son" 
to die for sinners. 

2. How easy are the terms of the gospel ! The 
work of redemption is completed ; — otherwise we 
could not accomplish the smallest part of it. But it 
is only to look to Christ, and be saved — to accept 
what he offers. In the gospel, we buy without money. 
If we fail of salvation so cheaply offered — it must be 
Qur own fault— we can never complain. Should you 
treat an earthly benefactor with the same indignity, 
which marks your ungrateful rejection of the Saviour, 
you would be banished from human society. 

3. Hence we see sufficient encouragement, for the 
greatest sinner to look to Christ. He is divine. He 
is the only, and a most glorious Saviour. He hath 
finished the work of redemption, and is accepted by 
the Father. There is infinite merit in his atonement. 
His is an everlasting righteousness, " which is unto all, 
and upon all them that believe." All things are ready. 
All are invited to the marriage feast. Christ offers the 
great salvation to the whole world, and proclaims, 
Look unto me and be ye saved, all the ends of the earth. 
An infinite fountain of merey is opened. He hath 
magnified the law, and his blood cleanses from all sin. 
Let none then despair of the mercy of God ; or think 
that Jesus Christ is either unwilling or unable to save. 

4. The subject teaches the necessity of our speedy 
application to Christ. In this, present and future 
comfort are involved; — our souls — our eternal all, arc 
at hazard, and pending on the choice of a moment. 
Gratitude no less than interest, should impel us. Is 
the blessed Jesus deserving of such ungrateful treat- 
ment, that we should despise his dying love, and 



The Gospel call and offer. 20^ 

spurn the salvation, which cost him his blood ? God 
is incensed with such dishonour cast upon the Sou of 
his love. A storm of vengeance hangs over, ready to 
burst upon the impenitent. If they will not bow to 
Christ, and submit to the sceptre of his grace, they 
shall be ruled by the rod of his wrath, and dashed in 
pieces like the potter's vessel. The King of glory will 
command, u Those mine enemies which would not, 
that I should reign over them — bring hither and slay 
*liem before me.' ? 



SERMON XXL 

CHRIST'S BENEFITS ADAPTED TO SINNERS 1 

WANTS. 



Revelation iii. IB. 

/ counsel thee to buy of me gold tried in the fir e^ that 
thou may est be rich ; and white raiment* that thou 
may est be clothed, and that the shame of thy naked- 
ness do not appear ; and anoint thine eyes with eye- 
salve, that thou mayest see* 

This is a part of Christ's epistle to the church of 
Laodicea. He severely reproves them for their luke- 
warmaess and pride, and gives a solemn warning 
against backsliding. "And to the angel of the church 
of Laodicea write, these things saith the Amen, the 
faithful and true witness, the beginning of the crea- 
tion of God. I know thy works, that thou art neither 
cold nor hot; I would that thou wert cold or hot; so 
then, because thou art neither cold nor hot, I will 
spue thee out of my mouth. Because thou sayest, I 
am rich and increased in goods, and have need of no- 
thing, and knowest not, that thou art wretched, and 
miserable, and poor, and blind, and naked." Then 
follows the counsel of the Saviour, inviting to draw 
from his fullness the supply for all their spiritual 
wants. How adapted were the benefits to their exi- 
gencies ! They were poor, and blind, and naked ; 
and therefore were wretched and miserable. / coun- 
sel thee to buy of me gold tried in the fire, that thou 
mayest be rich ; and white raiment, that thou mayest 
be clothed, and that the shame of thy nakedness do not 
appear; and anoint thine eyes-with eye-salve, thut thou 



Christ's benefits adapted to tinners' wants* 205 

niaycst see. This is followed with an earnest exhor- 
tation, and with animating promises. " As many as I 
love, I rebuke and chasten. Be zealous, therefore, 
and repent. Behold I stand at the door and knock. 
If any man hear my voice and open the door, I will 
come in to him, and sup with him, and he with me. 
To him that overcometh, will I grant to sit with me 
in my throne ; even as I also overcame, and am set 
down with my Father in his throne." What can be 
added to this portrait of divine love and faithfulness ? 
What more can we ask or desire ? Astonishing 
thought! wonderful, animating and glorious beyond 
conception! that from the darkness of spiritual death, 
a creature should be raised — made a companion of 
angels— a child of God — an heir of eternal glory ; and 
finally admitted to sit down upon the throne of the 
exalted Redeemer ! 

I will consider ; 

I. The provision of the gospel. 

II. Our need of this provision. 

I. How rich and sufficient are the blessings provided 
by Christ ! He hath made a perfect atonement, 
through which justice and grace are harmonized, 
* ; Christ is the end of the law for righteousness to 
every one that believeth." The Holy Spirit is also 
purchased and promised to enlighten, sanctify, and 
comfort us. In Christ, we have a living, and prevail- 
ing Intercessor 5 without whom, we could have no ac- 
cess to God. In Him all fullness dwells — from Him 
complete salvation flows. By Christ, we who are 
afar off, are brought nigh to God. He is a prophet 
to enlighten and teach the will of God for salvation* 
He is a priest to expiate the guilt of our sins — to re- 
concile us to God, and make continual intercession 
for us. He is a king, to subdue our rebellious hearts 
to the obedience of faith, and enable us to conquer all 
our spiritual enemies. In a word, pardon, peace, 

18 



206 Christ's benefits adapted to sinners 7 tvants. 

justification, adoption, and sanctification— -all the 
saints' spiritual joys and foretastes of glory, are his 
benefits. He " of God is made" unto every beiiever, 
" wisdom, and righteousness, and sanctification, and 
redemption." 

These benefits are represented by gold, white rat- 
meat, and eye-salve; — denoting the value and purity 
of Christ's righteousness — -its enriching and adorning 
properties — together with the enlightening influences 
of his Spirit. This salvation for the sinner is exactly 
adapted to remove his miseries, supply his wants and 
satisfy his desires. * 

II. Let us contemplate our need of the provision 
which Christ offers. This appears from the provision 
itself. The remedy discovers the disease. Christ 
hath provided us clothing, because we are naked* 
He directs the application of eye-salve for the recove- 
ry of sight. — " If one died for all, then were all dead," 
is the reasoning and conclusion of the apostle. If the 
shedding of blood was needful for atonement — we 
were guilty and condemned. If the blood of the Son 
of God alone could satisfy — then we were deserving 
of an eternal hell. The surety cancels the bond. If 
we are not insolvent, we need no surety. If life was 
purchased for us, then were we dead. " The gift of 
God is eternal life, through Jesus Christ our Lord. 
I counsel thee to buy of me gold." This de- 
notes the graces of his Spirit; — "gold tried in the 
fire" — that faith which had often brightened, in the 
furnace of persecution. Such a faith is a seal to 
all the promises of Christ. " That the trial of your 
faith being much more precious than that of gold that 
perisheth, might be found unto praise and honour and 
glory at the appearing of Jesus Christ." 

Christ also counsels to buy of him white raiment. 
This denotes the righteousness of the saints — thai 
thou may est be clothed, and that the shame of thy na- 
kedness do not appear. They were, therefore, naked. 
Their hypocritical professions, like filthy rags, must 



Christ's benefits adapted to sinners' wants* 207 

one day be stripped from them, and destitute oi the 
salvation of Jesus, they must lie down in everlasting 

nakedness and shame. 

And anoint thine eyes with eye-salve, that thou may- 
est see. The Holy Spirit, like eye-salve, was to 
purge away all their prejudices, pride, and lusts, and 
enlighten them with the knowledge of the only salva- 
tion provided for our race. Men, therefore, are blind 
to themselves, and to God — to the beauty of holiness, 
and the glory of the gospel. 4 - The natural man re- 
ceiveth not the things of the Spirit of God — neither 
can he know them, because they are spiritually dis- 
cerned. 

Thus, in a word, the disease of the heart is describ- 
ed, accompanied with counsel, where to apply for re- 
lief. " I counsel thee to buy of me." But the salva- 
tion of the gospel is, in the highest and fullest sense. 
free. All are invited, but beggars only can receive* 
The terms are, without money and without price. That 
which cost Christ his blood, costs us nothing. Not 
the most costly sacrifice which we can offer, will ap- 
pease the w r rath of God for the smallest sin. It is 
sovereign — free grace. It is emphatically " the gift 
of God, through Jesus Christ our Lord.'" Of Him 
we are to buy, who in the context, styles himself. 
" The Amen, the faithful and true witness — the be- 
ginning of the creation of God." To Him we must 
come, poor, and miserable, and wretched, and blind. 
and naked," for the supply of all our wants. 

REMARKS. 

1. It is worthy of notice, that we are not counsel- 
led to buy eye-salve of Christ. We are to buy of Him 
gold, that we may be rich — and white raiment, that 
we may be clothed ; — but anoint thine eyes with eye- 
salve, that thou mayest see : — not that we have any 
sufficiency of our own, from which we may draw. 
The distinction lies here : — the duties of the gospel 
are enjoined upon us by God ; — its blessings are sus- 
pended upon our obedience, and faithful use of means. 



'08 Christ's benefits adapted to sinners 7 ivantz. 

But there is no promis.e made to the impenitent. All 
duties enjoined imply supreme love to God — all the 
promises depend upon obedience and faith. We are 
commanded to repent — but we do not repent first, and 
then receive regeneration : — for repentance is the ex- 
ercise of a regenerate heart. Yet we are no less 
bound to exercise repentance, should God never be- 
stow upon us regenerating grace. Regeneration being 
the act of God, — the commencement of spiritual life 
in the soul, is unsought grace. The sinner is natural- 
ly and wilfully blind. He must, therefore, recover 
his sight. This duty, though the last mentioned, is 
yet theirs* to be performed — for while he continues 
blind, his sin remains. Christ by his Spirit, opens 
the eyes of the blind. This is a blessing unsought by 
the impenitent. It results from the sovereignty and 
almighty power of God. It is, however, no less the 
duty of the sinner himself to anoint his eyes with eye- 
•ialve, and recover his sight ; — and this he does, when 
his eyes are so opened, and his heart so changed, as 
to embrace the truth. Then he hearkens to the 
counsel of Christ, and buys of him gold, that he may 
be rich, and white raiment that he may be clothed. 
Therefore, however dependent we may be, we have 
no excuse for our blindness. We ought to open our 
eyes ourselves. It is criminal in us to need the grace 
of God to do it. " If our gospel be hid, it is hid to 
them that are lost, in whom the god of this world hath 
blinded the eyes of them that believe not, lest the 
light of the glorious gospel of Christ should shine unto 
them.' 5 If our eyes be blind, our hearts are impeni- 
tent, and we shall never obey the counsel of Christ, 
to buy of him fine gold and white raiment. If we 
are in darkness, it is because we prefer it to the light, 
and because we are blinded by Satan and led captive 
by him at his will. 

2. Consider how free as well as rich is the grace of 
Christ. No conditions, or qualifications, are requir- 
ed of us ; and though the term buying is used, which 
generally signifies the giving of money, or some other 



Christ's benefits adapted to sinners' icants. 20y 

article in exchange ; yet here arc no terms — no price 
named. Alas, if there were, it would amount to a fi- 
nai prohibition. But, blessed be God, the beggar is 
th<? only successful applicant. " Buy wine and milk" 
— buy gold and white raiment — " without money and 
without price." Freely accept. Take and welcome ; 
and remember, none but Christ can bestow. " Who- 
soever will, let him take of the water of life freely." 
The poorest are made rich — the most naked are 
clothed — the most miserable, made happy. You 
need spend no time in preparation. Come as you 
are ; wretched, naked, filthy. Incline your ear and 
t:ome — hear and your soul shall live. It is the coun- 
sel of the Counsellor, and will you not listen ? Salva- 
tion and life are offered — can you need urging? 
Press not upon your own destruction. Perishing sin- 
ners, come to the Saviour. Make no delay. Have 
you not sufficiently abused God's mercy and patience. 
Can you despise the dying love of Christ ? He warns, 
counsels, invites, intreats you. He is now loudly 
knocking at the door of your hearts — will you not 
open and receive him ? He comes to enrich you and 
make you happy for ever. 

O desponding sinners ! distrust not the mercy of 
God. Anoint your eyes with eye-salve. View the 
light of celestial day. Look to an almighty Saviour; 
— thank God and take courage. Let your sighing be 
turned into singing — your fears into joy and peace in 
believing. 

Fainting Christians, be not dismayed. Lift up the 
hands that hang down. Cast away unbelief, and 
pride and self-sufficiency, which prey upon your 
graces. Be counselled to buy of Christ, " gold tried 
in the fire, that thou mayest be rich, and white rai- 
ment, that thou mayest be clothed, and anoint thine 
eyes with eye-salve, that thou mayest see." Keep 
near voub Captain. Tread in his steps, and look to 
him continually, " as the author and finisher of your 
faith." 

My friends of every character — open your eyes and 
ears to invisible realities. Hear in the exercise of 

13 * 



210 Christ's benefits adapted to sinners* wants i 

that faith, which is the evidence of things not seen, 
" Turn not away from Him who speaketh to you from 
heaven." Look beyond the man of clay, who stands 
before you, to the great Preacher of righteousness at 
God's right hand. It is the Lord Jesus Christ who 
addresses you. He will judge us all at the last day. 
Will you slight his authority, and spurn his blessings ? 
O may the Lord give us all, the hearing ear, and the 
understanding heart — that we may embrace the truth 
as it is in Jesus, and become wise unto salvation* 
Vmen. 



SERMON XXII. 

THE SLOTHFUL REPROVED. 

Hosea X. 12. 

Sow to yourselves in righteousness ; reap in merey* 
Break up your fallow -ground , for, it is time to 
seek the Lord, till He come and rain righteousness 
upon you. 

Between the natural and the moral world, a strict 
and universal analogy appears. Hence the sacred 
writers, abound with figures and allusions taken from 
the former to instruct us in the latter. Hence also, we 
must believe the means in each to afford equal en- 
couragement, as connected with their end. In both, 
they are necessary, and in both we are alike depen- 
dent on God. There must be a preparation for spi- 
ritual, no less than temporal blessings— for a harvest 
of souls, as well as that of the field. If the husband- 
man neither till nor sow, he cannot expect to reap. 
If he scatter his seed upon the uncultivated common, 
his labour and time are lost. Or if he only break up 
his fallow-ground, and neglect to sow ; or, after sow- 
ing, provide no enclosure ; it will be equally vain : 
and after he has done all, the blessing of heaven alone 
can ensure success. Yet, who will plead the want of 
sufficient encouragement? This indeed, with the 
exception of extraordinary providences, is in exact 
proportion to his industry and faithfulness. 

These observations of universal experience, equal- 
ly apply to the duties and enjoyments of religion. 
The means of grace are as necessary as their end. 
We may as rationally expect heaven, in neglect of 
means, as a harvest, in neglect of seed-time. 



212 The slothful reproved. 

The present life is the seed-time. " Now is the ac- 
cepted time — now is the day of salvation. " Man- 
kind, in their natural state, are represented by the 
lively image of a wild, uncultivated field, covered 
with briers and thorns, and wholly unfit for any valua- 
ble production. The human heart is thus waste and 
barren of every virtuous principle. It will produce 
nothing but sin. Before it can yield the fruits of 
righteousness, it must be made good ground. This 
was the instruction of our Lord. The seed that fell 
by the way side — on stony ground, and among thorns, 
was unproductive. If, in the spiritual sense, we 
break up our fallow r -ground, and sow to ourselves in 
righteousness, we may hope to " reap in mercy." On 
the contrary, if we sleep, through the seed-time of 
life, we shall soon experience the horrors of an end- 
less famine. We cannot obtain a living in this world, 
without diligent attention to the means ; — much less, 
can we lay up treasures in heaven. In ourselves, we 
are as competent to the one as the other. Both are 
equally within our reach ; and equally beyond our 
power. In each, the same authority binds, and the 
same dependence is found. 

To break up our fallow-ground, may represent con- 
viction of sin. Many advance no farther in religion, 
and never sow to themselves in righteousness. Hence, 
the sinful growth of nature, though checked for a 
time, flourishes with greater luxuriance. They relapse 
into carnal security; and their fearful end, the apostle 
thus describes. " But that which beareth thorns and 
briers is rejected, and is nigh unto cursing, whose end 
is to be burned." Heb. vi. 8. 

The expression, sow to yourselves in righteousness, 
may be viewed as representing regeneration, and its 
after fruits. Indeed, the heart is never made good 
ground, till the good seed is sown. These events, if 
distinguishable, take place at the same time. We 
sow to no purpose, while we sow in sin. H Sow to your- 
selves in righteousness," is a word of peculiar empha- 
sis. But the glory of all is the sovereign grace of God. 
Though ours be the means — the excellency of the 
power is his. " Paul may plant, and Apollos water, 



The slothful reproved. 2 1 8 

but God giveth the increase. It is not of him that 
willeth, nor of him that runneth, but of God that shew- 
eth mercy. Yet, for all these things will I be inquir- 
ed of, by the house of Israel, to do it for them." If 
we seek not the Lord, we have no warrant to expect, 
that he will come and rain righteousness upon us. 
Yet, after our utmost faithfulness, heaven will be the 
fruit of mere bounty and grace. The gift of God is 
eternal life, through Jesus Christ our Lord. "Sow 
to yourselves in righteousness — reap in mercy " We 
shall not reap in righteousness. It is not a harvest of 
debt, but of grace. 

APPLICATION. 

1 . Reflect upon the folly and wickedness of the 
slothful. If the God of nature, and of grace, be the 
same, and the means in both, by Him appointed, and 
connected with their end ; — and our encouragement 
in the latter as much greater as the happiness of hea- 
ven exceeds the enjoyments of earth; — what folly — 
what contempt of God — what madness are involved 
in slothful neglect ! The strong and healthy man who 
will starve rather than labour, all condemn and despise. 
With one voice we exclaim— let him starve — he de- 
serves it. Why then so partial towards ourselves in 
a sloth infinitely more foolish and criminal ? It is not 
in language to describe, how great is the fool, who, 
w r ith eternal life presented, and the table of Heaven 
spread before him, will fold his hands, and perish 
with hunger. Yet, how numerous the class, who 
thus neglect and despise the means of grace, and con- 
tentedly remain in enmity to God ! The horrors of 
conscience in those around them, are disregarded. 
Neither the warnings of scripture, nor of death, will 
awaken them. All judgments and mercies are lost 
upon them. They are fortified against conviction, 
and incur the awful threatening of God — " Woe 
unto them, when I depart from them." Can you 
think of a judgment more dreadful? While so con- 
trary to God, that without his agency, we shall never 



214 The slothful reproved. 

repent and be saved, is it not alarming to be denied 
his Spirit ? For what purpose are criminals confined 
in dungeons — but for trial, or execution? While in- 
closed in the walls of impenitent security, what is 
your prospect ? Nothing in the word or providence 
of God will alarm you. But the greater your stu- 
pidity, the greater your danger. It is w r hen God 
pours out his Spirit, that sinners are awakened. It is 
only in the day of his power, that they are made will- 
ing. When He departs, the woe is upon them — their 
eyes are sealed in blindness. " But if our gospel be 
hid, it is hid to them that are lost." 

2. A revival of religion, as it is the richest blessing 
of heaven, renders a preparation for it, equally impor- 
tant. Means are as necessary, as their end. While 
wholly inattentive to our souls, no prospect of a revi- 
val is afforded. The contrary course will prevail ; — 
with Christians, a continual backsliding — with the im- 
penitent, an increasing hardness. If any thing, then, 
can be done, how important, that sinners earnestly cry 
to God for his Spirit. Without this, they die in their 
sins. Their destruction is inevitable. 

Our encouragement to the use of means, is as great 
as it can be. Salvation is a free gift. God is mer- 
ciful. He hath no respect of persons. With Him is 
the residue of the Spirit; — his arm is not shortened — 
nor his ear heavy. He is graciously granting this 
blessing in many places, and if not in every place, it is 
only because the way of the Lord is not prepared — 
no rain of righteousness is sought. Merit in the most 
diligent exertions of sinners, is not claimed. They 
have no infallible connexion w r ith spiritual life. 
The same, as we have seen, is true of means in the 
natural world ; — but in both, they are the method of 
God's appointment. 

Do you now say, we desire this blessing, but how 
shall we obtain it ? Though the question indicates 
stupidity and unbelief, I reply — that your attention to 
your souls must first be gained. You must have some 
sense of the importance of salvation — otherwise all 



Tlie slothful reproved. 2 J 5 

means will be neglected or perverted — all arguments 
and exhortations lost. Do you then ask, how \ou 
shall take this tirst step to excite your attention ? Not 
by continuing to exclude God and every serious 
thought from your minds. But you can consider your 
ways. You can compare your conduct with the rule 
of duty — your temper with the spirit of the gospei. and 
labour to see the evil of sin — the dread import of 
perishing — your dying want. You can reform — avoid 
the occasions of temptation, and abandon the sins 
which harden the heart. Good books and good teach- 
ers are not wanting — you can read the Bible, and use 
all the means of instruction. I say these things with- 
out implying, that you cannot also pray, repent, be- 
lieve in Christ, and perform all the duties which God 
requires. I earnestly intreat you then, to answer 
these inquiries to conscience. Is not the Spirit neces- 
sary to prepare the soul for Christ ? If not, why given 
to any ? If necessary, why are you content without 
it? Is there not a woe to them that are at ease in 
Zion ? Is it not awful to be under this woe ? But 
how little soever your strivings may eifect, this will 
remain true, that without them, you will perish. 

3. Let your attention to religion, be immediate. 
" ft is time to seek the Lord, till he come and rain 
righteousness upon you." All excuses for neglecting 
religion are frivolous, and betray a depraved heart. 
No one expects them to avail at the bar of God. 
Their use is merely temporary. We lay them all 
aside at the approach of death. They are void of 
sincerity. Strange, that they should quiet our minds, 
a moment. With all, it is time to seek the Lord. With 
I many, the time is far elapsed — the best time irrecovera- 
; bly past ; while the work for repentance is daily in- 
creasing. Cast off fear, and restrain prayer to-day, 
and the evil you incur, will more than balance all the 
pleasures of a long life of sin. There is no propriety 
in living another day — another hour — without prayer. 
It is time now to seek the Lord. Lift up your hearts 
to God, immediately, and resolve in the strength of 



2 1 6 The slothful reproved. 

divine grace, to persevere. Seek him in the Sanc- 
tuary — in your families — in your closets. Daily con- 
verse with him in the holy Scriptures. Meditate on 
the wonders of redeeming love. Adore the myste- 
rious Godhead, that worketh all in all ; — and while 
you contemplate his character, thus displayed — feel 
your obligations — perform your duty. Say not in your 
heart, I can only wait for his renewing grace. Re- 
generation is the work of God, but seeking the Lord, 
is the duty of men. Your concern is not to inquire 
whether you are elected to salvation — but to seek, and 
serve the Lord in sincerity and truth. In this way 
only, can you gain evidence of regeneration. But, 
whether you gain this evidence or not, you are under 
immediate obligation to seek the Lord. 

This is clear from two considerations — God requires 
it — and the demand is reasonable. We are rational 
creatures and moral agents — capable of the love and 
service of God, and therefore bound to love and serve 
him. This obligation is immediate and perpetual. 
We have no right to a moment for self-seeking. We 
are utterly unworthy of honour and glory — God is in- 
finitely worthy. Our immediate duty is to condemn 
ourselves, and repent in dust and ashes. God now 
commandeth all men every where to repent. All 
real Christians daily exercise repentance. In this 
way, sinners are to seek the Lord. Can any then be 
excused in present neglect of the duty ? Supposing 
that your children had rebelled and forfeited your fa- 
vour — were convinced of their wickedness, and dread- 
ed the effects of your displeasure ; — would it be suffi- 
cient for them to say, We intend to humble ourselves 
and return to our duty — to obtain our father^ s forgiveness 
and inherit his estate — but must first pursue the race of 
the prodigal son? No. You would disinherit them 
and give your estate to others. Thus too, God may 
deal with us, while we are only purposing to seek 
him hereafter. This is not only irrational and impi- 
ous, but peculiarly hazardous ; for, 

1. We are constantly liable to death. We walk 



The slothful reproved. c 21"( 

amidst ten thousand dangers. The hereafter in which 
we confide, is at the longest, short — at the surest, im- 
eertahi. 

2. Resolving to seek the Lord hereafter, implies a 
present conviction of duty and its importance. But 
if we resist and stifle this conviction, we shall be left 
in to(al stupidity. How then shall we seek the Lord, 
indisposed to all the means of grace ? We shall neg- 
lect the scriptures — the house of God — all externa! 
duties; — at length boast of our unbelief, and despise 
all the serious impressions of our early years. You 
would now, perhaps, be shocked did you feel this ap- 
prehension — but what is your security against it? 
Should you live fifteen or twenty years, intending and 
yet deferring, you may find yourselves plunged una- 
wares into the depths of infidelity. On this account, 
the hazard w r hich you run is tremendous. It is more 
dreadful to wear away all the conviction and resolu- 
tions of our early days, and spend old age in total 
hardness, than to be cut off in youthful vanity, and 
die an unexpected death. 

3. Deferring what we know to be present duty, 
provokes God to give us over to a reprobate mind, 
in this event, there is no hope— we are no more the 
subjects of prayer. " There is a sin unto death,'" 
says the apostle, " and I do not say that he should 
pray for it," or concerning it. Such a sinner is no 
more a subject of prayer .5 — for him there is no more 
sacrifice for sin, but a certain fearful looking for of 
judgment and fiery indignation. 



19 



SERMON XXIIL 

THE DANGER IN NEGLECTING THE GREAT 
SALVATION. 



Hebrews ii. 3. 
How shall we escape, if we neglect so great salvation 

The question carries its own answer, and has the 
force of the strongest negation. It implies the ruin 
of mankind, and that the gospel is their only remedy. 
It is addressed, to the conscience ; and to every im- 
penitent sinner, speaks a language, solemn and alarm- 
ing. The form of expression denotes the importance 
of the subject. Horc shall we escape, if we neglect so 
great salvation ? 

Three things are here suggested. The greatness 
of salvation — who neglect it ?— how shall they es- 
cape ? 

I. Salvationconsistsinconformingus toGod — in deli- 
vering us from the dominion of sin, and the curse of 
the law — hriefly, in undoing all that sin has done : 
and from many reasons, it appears justly styled — great 
salvation. 

1. From the greatness of Him who achieved it. 
This subject is incomprehensible. That Jehovah the 
second person in the Trinity, should assume our na- 
ture, subject himself to the law, and be offered as an 
atoning sacrifice for sin — is the wonder of the universe. 
That surely must be a great salvation, which required 
such a person to effect it. If man's salvation demand- 
ed a God j what can be more convincing of its great 



Vhc clanger in neglecting, $$. 1 1 ! 

--. It was of such importance, as to engage the 
eternal attention of Deity, Father, Son, and Holy 
Ghost. The Father sustaining the rights of Godhead 
— appointing and accepting the method of redemp- 
tion : — the Son as Mediator, procuring it hy his in- 
carnation, obedience, and death : and the Holy Spirit 
applying and sealing its benefits to the souls of the re- 
deemed. 

2. The price of salvation, speaks its greatness. 
- We are redeemed, not with corruptible things, such 
as silver and gold, but with the precious blood of the 
Lord Jesus Christ." We judge of things by their 
cost. Articles valuable and rare, command an esti- 
mation and price accordingly. " The redemption of 
the soul is precious. Ye are bought with a price" — 
a price which baffles all calculation — an infinite ran- 
som. " Behold the Lamb of God which taketh away 
the sin of the w r orld — we have redemption through hi? 
blood." 

3. Consider from what we are saved. 

Christ raises the sinner from the death of sin — re- 
deems him from the curse of the law r , and saves him 
from the misery of hell. What had been our condi- 
tion without Christ — and what will it be if we neglect 
his salvation ? The streams of earthly comforts em- 
bittered by sin, and unmingled with hope, w r ould be 
all our portion. How dreary the prospect ! After a 
few days of sinful pleasures, we must lie down in eter- 
nal sorrow. 

4. Consider the happiness to which we are exalted. 
This may be naturally inferred from the character of 
its Author. The purchase of the blood of the Son of 
God must be great. What is it for the sinful creature, 
to be rescued from destruction, and raised to the vi- 
sion and enjoyment of God and the Lamb ? The be- 
nefits of Christ's redemption are not only innumerable,, 
but they will be increasing and eternal. " He is the 
author of eternal salvation to all them that obey him*" 



-20 The danger in neglecting 

It is " an inheritance, incorruptible, undefiled, and 
ihat fadeth not away, reserved in heaven," After all 
the generations of men shall have trodden the stage 
of life — after this earth shall have sunk in oblivion, — 
the systems of the universe be dissolved — time lost in 
eternity, and millions of ages have rolled away ; — the 
joys of the redeemed will be still new and beginning 
— the kingdom of Christ still rising and brightening 
for ever. O how unspeakably great, in its consum- 
mation, is the salvation of the gospel ! I shall now 
attempt ; 

II. To describe those who neglect this great Salva- 
tion. Many of this character are unconscious of the 
fact. They escape the accusations of conscience, 
while neglecting the salvation of their souls. They 
will readily subscribe to the greatness of salvation, 
and the folly of neglecting it. This concession is 
cheap — for they bring not themselves into the account. 
The odious character of neglecting salvation belongs 
not to them. The idea is reproachful and shocking. 
They are honest, moral, and attend on the means 
of grace. But every one neglects the great salva- 
tion, who does not thankfully accept it. Between 
any two of this description, there is no real difference, 
though there are different degrees of neglect, and there 
may be even distressing concern in those who still 
continue to neglect. They who openly oppose and 
ridicule the gospel, are the farthest from neutrality, 
and leave no room for inquiry. But open opposers 
are not the only neglecters of salvation. If it be any 
honour to the human character, let it be conceded, that 
the number of these, in proportion to the whole, is 
small. But guilty inattention forms the more gene- 
ral character. At this, the term neglect is pointed in 
the text ; and with special reference to this, it is af- 
firmed, that all neglect the great salvation, who do not 
thankfully accept it. Men may be strictly moral, and 
even devout, but if they have not the spirit of Christ, 
they are none of his. Many who neglect salvation,, 
ire respectable and useful members of society ; and 



The great Salvation. 221 

they may be very zealous in religion. But the heart 
is the seat of piety, and unless Christ be formed there, 
salvation is neglected. This then decides charac- 
ter. Faith is the only term, and this is a cordial ac- 
ceptance of Christ in all his offices. 

Among those who neglect salvation, are various 
descriptions. The careless and secure neglect it, who 
neither call on God, nor examine themselves. They 
feel no interest in the question, zchat shall I do to be 
saved, and therefore do not ask it. Such stupidity 
under the gospel, manifests total blindness and hard- 
ness of heart. 

All who build their hopes on mistaken views of re- 
ligion, are guilty of this neglect : for there is but one 
salvation, and one way to obtain it. The modes of 
self-deception are numberless. How many flatter 
themselves with a hope of God's acceptance, because 
they are moral, and honest in their dealings with their 
fellow-men? How t many presume, that because God 
is merciful, he will never punish ? How many build 
upon a flow of affections — a warm imagination, or a 
comforting text of scripture suddenly coming to their 
minds ?• All these, whatever they conceit, neglect 
the great salvation, 

Again. All belong to this class, who take more 
thought for this life, than for the next — and prefer the 
pleasures of time to the happiness of heaven. In a 
word — every unregenerate individual, neglects and op- 
poses the great salvation. 

Nothing, except a new heart, ever brought the sinner 
to comply with the covenant of grace. Men may 
take much pains for salvation — pray — promise-— con- 
fess — reform ; and yet all proceed from opposition to 
God. The terrors of conviction may shake, but cannot 
alter the carnal heart. It is indeed God's usual me- 
thod, first to awaken the conscience. Christians, 
therefore, rejoice to see any aw r akened ; — but convic- 
tion will not sanctify. They are still in the gall of 
bitterness, and opposing the gospel with greater obsti- 
nacy, than ever. 

Let the solemn question, now T be put to everv heart ; 
19 * 



> ) -> 



The danger in neglecting 



flozv shall we escape, if we neglect so great salvation? 
The reason and nature of things — the desert of sin — 
the divine truth and justice — the law of God, and the 
gospel of Christ, all unite to render it for ever impos- 
sible. The impenitent must lie down in despair, and 
: ' the hope of the hypocrite shall perish," 

APPLICATION. 

This subject reproves all who neglect the great sal- 
vation. Alas ! how many such are to be found, even 
in this wonderful day of grace ! How many, who sel- 
dom bestow a thought upon the subject ! Toiling in 
the round of sensuality, they cast off fear, restrain pray- 
er, and never look to God for mercy. Busy in the 
pursuit of worldly objects, they cry peace and safety, 
[ill sudden destruction comes upon them, and they 
• annot escape. They are too young to attend to reli- 
gion — it is unbecoming their age — it will interrupt 
iheir pleasures, and excite the ridicule of their com- 
panions ; — or their families and multiplied concerns 
devour their time and attention. But how foolish and 
dangerous are these pleas ? Too young to love God, 
and be happy in Christ ! Too crowded with business 
and cares to think of salvation! 

" And to the mercies of a moment leave 
The vast concerns of an eternal scene !" 

God is now calling on sinners to accept the great 
^alvation^ while they are as constantly neglecting it. 
And how can they escape ? I must in faithful- 
ness echo the voice of conscience. You are rush- 
ing to despair. Seriously consider. The inquiry 
is heard among sinners in many places, What shall 
we do to be saved? and many have experienced the 
gospel to be the power and wisdom of God unto sal- 
vation. But alas ! the impenitent residue — their 
number — their stupidity ! What makes the differ- 
ence ? Is religion needful for others, and not for 
you? 



The great Salvation. 223 

The great thing which demands attention, is salva- 
tion. Life and immortality are brought to light in 
the gospel. A future state of rewards and punish- 
ments is there revealed. That you are sinners, and 
exposed to the wrath of God, is equally evident. In 
the state of nature and without an interest in Christ, 
how wretched your eternity ! Salvation, my dying 
friends, I repeat it, is the most important concern. 
This is the pearl of great price, for the purchase of 
which all earthly treasures would be a cheap exchange. 
What though you be rich and honourable — what 
though you enjoy the pleasures of sin in the fullest 
measure ; if at death your riches must be exchanged 
for poverty — your honours, for shame and everlasting 
contempt; and all your pleasures for u weeping, and 
w r ailing, and gnashing of teeth ?" 

Before I close, I must put one question more. An- 
swer it as conscience will approve, and God accompa- 
ny with his blessing. What course of conduct do you 
now determine to pursue ? You see that all your sel- 
fish exertions will avail nothing. All the means you 
use will not save you — are no compliance with the 
gospel. Perhaps, you are already taught by experi- 
ence, that you have made no progress in religion — 
you are as far as ever from being reconciled to God ; 
— and you may continue to pursue this course, till 
you die impenitent and perish. I repeat the ques- 
tion, then, what is your determination ? Most, I fear, 
are intending to live a while longer in sin. We can- 
not awaken ourselves — God must awaken us ; and we 
will quietly zcait, at the pool. You will live content- 
edly in the neglect of salvation, hoping that God will 
awaken you, though continuing to harden your hearts. 
Preposterous conduct ! Can there be a greater in- 
fatuation ? Are you waiting for God to awaken you 
while sleeping in sin ? You are not waiting for it. 
This is the farthest from your desire. No. You are 
waiting to fill the measure of your iniquities. God 
will indeed awaken you ; but who has assured you 
that it will be in a world of hope ? But we do design 
to repent before we die — v:e do not intend to go to helh 



224 The danger in neglecting, Sfc* 

Yet you are obstinately pursuing the road thither ; 
and it is equally certain that you have no intention 
ever to repent. Look at your absurdity. You are 
now deliberately doing that, for which you intend at 
some time hereafter, to be very sorry. Ridiculous 
thought ! The sentiment is an outrage upon reason — 
a delusion of Satan, and it is because you are blinded 
and led captive by him at his will, that you dare in- 
dulge it. Be assured, however you may flatter your- 
selves, you are not designing to repent, but to be sav- 
ed with an impenitent heart, and in the neglect of the 
great salvation ; — in a way opposed to God, and 
which, could you succeed, would dethrone the Al- 
mighty. 

Will you then pursue this hope, or comply with 
the gospel ? You hope to be saved. None expect to 
be excluded from Heaven. But would Heaven be 
Heaven to you, who have no love for Christ — none 
for holiness — none for God ? How then do you hope 
to be happy in heaven ? With your present heart, 
God cannot make you happy, in either of the three 
worlds which He governs. Oh, then, how can you 
escape, if you neglect so great salvation ? 



SERMON XXIV. 

SINNERS URGED TO FLEE IMMEDIATELY TO 
CHRIST. 



Genesis xix. 17. 

Escape for thy life; look not behind thee, neither stay 
thou in all the plain ; — escape to the mountain, lest 
thou be consumed. 

These are the words of the angel sent to deliver 
righteous Lot from the destruction of Sodom; address- 
ed to him and his family, while leading them out, and 
urging their flight from the devoted city. 

I shall not confine my remarks to the text, but, to 
elucidate its instruction, take also into view, seve- 
ral of its connecting, prominent circumstances. — It 
breathes compassion, and is an expression no less of 
benevolence, than of authority. In its connexion, it 
presents a striking delineation of the character of man 
— his danger, duty, ruin, and remedy. 

The spiritual Sodom of man's natural state, we may 
consider as delineated in the text and context. In 
this we are born and dwell, until delivered, like Lot, 
by divine interposition. This involves the sin and mi- 
sery, ruin and danger of our fallen race. Yet alas ! 
we love and choose the place. We are unwilling to 
believe it a dangerous place, and that we must seek 
safety by flight. So invincible is men's attachment 
to an unconverted state, it pains them to be convinc- 
ed, that they are so guilty — their danger so great— 
and God so angry, that without repentancehe will de- 
stroy them for ever. The delusion of peace and safe- 
ty, they hold with the grasp of death. 

With this agrees the context. " And Lot went out 



226 Sinners urged to flee 

and spake unto his sons-in-law, which married his 
daughters ; and said, up, get you out of this place, for 
the Lord will destroy this city. But he seemed as 
one that mocked to his sons-in-law." They believed 
not, till they felt and were destroyed. 

The same unbelief — the same determined unwil- 
lingness to repent, is manifested by mankind : — though 
they have the highest assurance of danger, and the 
most dreadful evils presented. " Except ye repent, 
ye shall all likewise perish — flee from the wrath to 
come." Yet uniform practice evinces, that of our- 
selves we never shall be willing to flee to Christ. 
Lot's sons-in-law disbelieved the threatening — rejected 
the warning — and perished. Whence was it, that 
any of them escaped ? We are informed. " And 
when the morning arose, then the angels hastened 
Lot, saying, arise, take thy wife and thy two daugh- 
ters which are here, lest thou be consumed in the ini- 
quity of the city. And while he lingered, the men 
laid hold on his hand, and upon the hand of his wife, 
and upon the hand of his two daughters, the Lord be- 
ing merciful unto them ; and they brought him out 
and set him without the city." The mere warning of 
God was not sufficient. Lot and his family would 
have lingered and perished in the city, had not the 
Lord been merciful unto them — seized them by the 
hand, and led them out. 

Here again, is a resemblance to the character and 
conduct of sinners. They may be alarmed by the 
threatenings of God — feel unsafe — yet they linger, and 
think they may tarry a while longer — until God lays 
his hand upon them, and brings them out by his irre- 
sistible grace. 

The text immediately follows. Its instruction is so 
plain and practical, that we may apply it as an im- 
provement of the subject. It most earnestly warns 
us of our danger, and points to the refuge. Escape 
for thy life, look not behind thee, neither stay thou in all 
the plain; — escapetothe mountain , lest thou beconsumed. 
Or, in less figurative language, — l Escape from sin and 
misery, condemnation and wrath — repent immediate* 



Immediately to Christ* 227 

ly and believe on the Lord Jesus Christ. Short of 
this, tarry not.' — Consider, 

1. The urgency of the call. This is grounded 
upon its importance. It is the midnight alarm of fire. 
Escape for thy life. More vehement urgency cannot 
be expressed. Think too, it is the warning of God — 
and salvation is at stake. Can we neglect such a 
warning ? Consider the value of the soul. View it 
in the glass which Christ holds before us, in the price 
of its ransom. Shall we be so ungrateful to God and 
Christ — so unwise — so stupid — so mad for destruc- 
tion ? 

2. Another important remark arises, the force of 
which, the candid and attentive mind cannot evade. 
GooVs commands are reasonable — the gospel terms easy 
and gracious. 

This, if received, will correct a gross and popular 
error; — I mean the objection, which is so frequently 
offered, when immediate repentance and faith are 
urged. We are sensible that God requires us to repent 
and believe — bat we are dependent on him for a new 
heart ; — why then urge us to perform zvhat is beyond our 
power? — But the plea is a delusion and implies a gross 
absurdity. It results from blindness and the most de- 
termined opposition to truth. The sinner says, he 
wishes to repent and believe in Christ, but he cannot 
— to be converted — but he is unable himself to do it. 
This if understood, is a direct contradiction. It is a 
denial of Scripture. The sinner can repent and be- 
lieve. God is no tyrant. He enjoins nothing beyond 
our power. But doth he not command us to repent 
and believe ; and that too upon the pain of his eter- 
nal displeasure? This is admitted. Moreover, he 
commands us to convert ourselves, and change our 
own hearts. " Repent and turn yourselves from all 
your transgressions, so iniquity shall not be your ruin. 
Cast away from you all your transgressions, which ye 
have transgressed, and make you a new heart and a new 
spirit — for why will ye die, O house of Israel ?' ? Eze- 



228 Sinners urged to flee 

kiel xviii. 30, 31, Is this command unreasonable ? It 
is, if the sinner's plea of inability be reasonable. But 
is he fully aware of the horrid reflection which it casts 
upon the divine character? If God requires of us re- 
pentance and faith, and a new heart; — it necessarily 
follows that these duties are reasonable and practica- 
ble ; — and, therefore, the only reason why we are not 
converted, is because we are unwilling ; and the mo- 
ment we are willing, we convert ourselves. Though 
changed by God, and made willing in the day of his 
power, yet conversion is the act of the creature — his 
own free, voluntary act ; and in the sense of the above 
scripture, is making to himself a new heart and a new 
spirit. 

What did God require of Lot and his family ? Sim- 
ply this — that they should believe his determination 
to destroy the city, aad make their escape. Could 
they not do this ? Why did not Lot's sons-in-law es- 
cape ? They were seasonably warned and urged. 
Was this impracticable ? It cannot be pretended. 
They disbelieved God's threatenings, and determined 
to stay. It was precisely for the same reasons, as 
those, why sinners cannot be converted. Supposing 
they had answered their father, as sinners talk of re- 
pentance and conversion — We believe, that God will 
destroy this city — that we must leave it, or be destroy- 
ed — we wish that we could — but we cannot. This 
would have been real mockery. But, this same 
mockery, sinners, you offer to your God, by saying, 
we cannot repent and believe, though you wish that 
you could. Lot's sons-in-law could have fled out of 
Sodom, and secured their safety. You can repent, 
believe, and be saved. There is no less ability in 
you, than was in them. Unwillingness is the only 
inability. This is perfectly consistent with your de- 
pendence on God. Your obligation is increased, not 
lessened by your dependence ; and the guilt of your 
impenitence, aggravated by the same reason. 

The distinction between natural and moral impo- 
tence, so called, is as plain, as that between darkness 
and light. The greater our moral impotence, the 



Immediately to Christ. 2 2 9 

greater our blame ; — the more our natural impotence 
— the less our blame. Is here no difference ? To be 
dead in tresspasses and sins, is the highest guilt. It 
is a heart under the reigning power of sin. We are 
guilty, in proportion as we are depraved, unless some 
valid excuse can be offered for not loving God with 
all our heart. Our spiritual death is punishable — its 
just demerit is eternal death. The moral impotency 
of mankind is enmity against God. To argue, there- 
fore, that sin is less sinful, because it is sin, is not only 
irrational, but ridiculous. Yet this is the mode of 
reasoning, by which the impenitent evade the convic- 
tion of suilt. 



tr 



3. From the subject, we may infer this alarming 
truth, — that there is no safety in an unconverted state. 
u Look not behind thee, neither stay thou in all the 
plain — escape to the mountain, lest thou be consum- 
ed." Lot could not be safe, till he passed the very 
bounds of Sodom, and reached the mountain. So ur- 
ge rt was his flight, that he might not even look back. 
Sodom was a devoted city, and no safety could be 
found in any part of it. 

The spiritual application is interesting. We must 
be thoroughly converted, and vitally united to Jesus 
Christ, by faith, or we have no safety. Till we reach 
the mountain, we are in Sodom. Therefore, we are 
commanded not to stay in all the plain — that is, in no 
part of the plain. We are in no small danger of lin- 
gering in the plain. So great attachment have men to 
their natural state, that they build themselves many 
castles in spiritual Sodom — some as nearly as possible 
to the line, without overstepping ; and in these, trust for 
safety. Some imagine that they shall be saved, what- 
ever be their practice — these are in the centre 
of the city. Careless sinners are with them ; and 
neither have begun their flight. Others taking 
some alarm, practise external reformation, and in- 
trench themselves in false experience, and good works. 
While no change of heart is effected — they are still in 
Sodom* 

20 



2 30 Sinners urged to fee 

I close by applying the subject particularly to three 
descriptions of moral character, which will leave none 
unaddressed ; — to the stupid — to the awakened; and 
the converted. 

The first I would affectionately and solemnly warn 
to flee from the wrath to come, and escape for life. 

This subject teaches, that your present security is 
no evidence of safety ; but the reverse. " Your judg- 
ment lingereth not, and your damnation slumbereth 
not." Infatuation is preparatory to destruction, and 
a sure token of its near approach. God's destroying 
the cities of Sodom and Gomorrah, is declared to be "an 
ensample to them that should afterwards live ungodly.'* 
Your present security is the most threatening prelude 
of destruction. " As it was in the days of Lot, so shall 
it be also, in the days of the Son of Man. They did 
eat, they drank, they bought, they sold, they planted, 
they builded." They blessed themselves in their ini- 
quities, and continued secure and fearless, till the mo- 
ment of their destruction. The morning that ushered 
iii the fiery storm, dawned with usual splendour. 
The sky was clear — the sun shone — all w T as gaiety 
and gladness ; — but the same day, the hour, that 
Lot went out of Sodom, " it rained tire and brimstone 
from heaven, and destroyed them all. Even thus 
shall it be when the Son of Man is revealed." How 
awfully alarming are the warnings of heaven ! 

Consider this threatening circumstance in provi- 
dence, which directly points the warning to you. 
God hath lately appeared in many places, by his Holy 
Spirit, to deliver multitudes out of spiritual Sodom. 
And what is the bearing of this upon the impenitent 
residue, secure and hardened under all the means of 
grace ? What, but a token of perdition ? For, the 
day of the saint's deliverance, is the day of the sinner's 
destruction. Remember, that the same day that Lot 
went out of Sodom, it rained fire and brimstone from 
heaven, and destroyed them all. You may be nearer 
to destruction than you are aware — or you may be 
given over to judicial blindness and hardness of heart. 



Immediately to Christ. 

Read and weigh well that awful threatening — " He 
that being often reproved, hardened) his neck, shall 
be suddenly destroyed, and that without remedy. " 

Some of my impenitent friends, 1 trust, are awaken- 
ed. You arc anxious and inquiring. You begin to 
open your eyes upon your guilt and danger, and fee! 
the necessity of escaping. What has thus awakened 
you ? Though your guilt is greater, your danger is 
no more real, than in years past, through which you 
have slumbered in security. You have ever had the 
same instruction ; the same truths and motives before 
you. Have you awakened yourselves ? If so, why 
did you not sooner awake ? No. It is the call of 
God by his Spirit, that has awakened you, and forced 
the anxious inquiry — what mast I do ? He hath long 
been calling you by his word and providence, while 
you have been deaf and regardless ; — and though 
now awakened, you are still indisposed to comply 
with his call. You do not indeed continue to view 
the warnings of heaven as idle tales — but you are 
equally in love with sin, and your attachment to an 
unconverted state is stronger than ever. Your whole 
heart is opposed to God and the strivings of his Spirit. 
Attention to religion is enforced upon you. You will 
not move a step towards God, further than you are 
compelled, and yet perhaps think that you are seek- 
ing his grace for the conversion of your souls. This 
is your mistake. You are not seeking to flee out of 
Sodom, but to obtain salvation with an impenitent 
heart. Though you are dependent on the mercy of 
God, yet the fault of impenitence is all your own : 
and nothing but unyielding opposition of heart bars 
you another moment from Christ. On any other 
principle, all the offered mercy of heaven w^ould 
be a mockery. God places the atonement before 
you. He gives his word to instruct, to invite you. 
Christ stands with open arms to receive you, calling, 
in the language of divine compassion, " Come unto 
me, all ye that labour, and are heavy laden, and I will 
give you rest ; w — and can you not come to Christ ? 
will you still linger, and linger till you perish ? You 



232 Sinners urged tojiee 






are as able to come to Christ as to flee from him — to 
love God as to hate him — to obey as to disobey. 
You have seen the absurdity of the plea of inability, 
when applied to the sons-in-law of Lot. The same 
applies to you, with equal force. Your conviction of 
sin has no tendency to change your heart, but to ex- 
cite your opposition. It is a false object of confidence. 
Christians indeed rejoice to see you awakened ; but 
they rejoice with trembling. Your condition, though 
hopeful, is critical and perilous. You sin against 
greater light, and with higher opposition than ever be- 
fore. " Remember Lot's wife," and be warned by 
her example. She had begun her departure from 
Sodom — her heart, like yours, was opposed — she 
looked back — was struck dead ; and made a standing 
monument of divine justice. You cannot be too spee- 
dy. Your eternal salvation is at hazard by every mo- 
ment's delay. Cease then to rebel, and hasten your 
flight. 

I turn to the friends of the Redeemer. 

Y r ou are hoping that you have experienced the 
power and grace of God, and fled for refuge to Christ, 
the mount of safety. If this be real, how unspeaka- 
ble the mercy ! How great your obligations to the 
redeeming love of Jesus ! Are you not astonished as 
well as joyful, in so great and surprising a change ? 
Are you not prepared to give God the whole glory of 
the work ? Say, does not your experience teach, that 
if God had not seized you by the hand and led you 
out, you would have lingered and perished ? God 
hath led you by a way which you knew not. You 
should view it with admiration and gratitude, while 
" looking to the hole of the pit from which you were 
digged." You may now " look behind you," and 
view the danger which you have escaped, as Lot look- 
ed back upon the burning city, when, u Lo, the smoke 
of the country went up as the smoke of a furnace." 
You must indeed look every way. Examine the foun- 
dation. See whether you stand on the rock of ages. 
Otherwise, your safety is a dream — your danger con- 
firmed, and your hope, the greatest curse* Look to 



Immediately to Christ. 233 

Christ, the Almighty Redeemer, and give Him the 
glory of that salvation, which his blood hath purchased, 
and his spirit applied. Look on every side. Beware 
of the errors and dangers that surround you, and put 
your trust only in God. Look forward and ponder 
your path. Consider the duties which you are to dis- 
charge, and with Paul make the earnest inquiry, " Lord 
what wouldst thou have me to do?" Imagine not 
yourselves brought into Christ's vineyard to be idle. 
Your work is only begun. You have a great and la- 
borious service to perform — a life of constant self- 
denial to lead — an unremitting warfare to Wage — a 
potent host of enemies to conquer : and where is your 
strength ? Not in yourselves. You can be strong 
only in the Lord, and in the power of his might. 
i; Give all diligence, therefore, to make your calling 
and election sure-— by pureness, by knowledge, by 
long-suffering, by kindness, by the Holy Ghost, by love 
unfeigned, by the word of truth, by the power of God, 
by the armour of righteousness on the right hand and 
on the left." Be humble. Be watchful. Be pray- 
erful — For so an entrance shall be ministered unto 
you abundantly, into the everlasting kingdom of our 
Lord and Saviour Jesus Christ. Amen. 



20 



SERMON XXV. 

FREE GRACE REJECTED BY THE PROUD 
HEART. 

2 Kings v. 12. 

Art not Abana and Pharpar, rivers of Damascus, bet- 
ter than all the waters of Israel ? May I not wash 
in them and be clean ? So he turned and went away 
in a rage. 

1 hese are the words, and part of the history of 
Naaman the leper. " He was a nobleman in the Sy- 
rian court. Now Naaman, captain of the host of the 
king of Assyria, was a great man with his master, and 
honourable, because by him the Lord had given deli- 
verance to Syria. He was also a mighty man in va- 
lour — but he was a leper." His disease was incura- 
ble. How long he had been afflicted with it, we are 
not informed. Providentially, by means of a little 
captive Hebrew maid, who waited on Naaman's wife, 
information was given, that there was a prophet in Sa- 
maria able to heal him.* " And she said to her mis- 



* From the history of Naaman an important general remark 
arises — how certain the accomplishment of all the divine purposes — and 
'chat great effects result from little causes. By the instrumentality 
of a little captive, Naaman was not only healed of his leprosy, but 
brought to the saving knowledge of the true God. In proof of this 
truth, Naaman is not a solitary instance. God hath displayed the 
wonders of hi3 providence in every age of the Church. Great ef- 
fects constantly result from little causes. Obookiah presents a 
bright and distinguishing example, more important andglorious than 
that of Naaman. An orphan heathen lad, a native of one of the 
Sandwich Islands — from motives of idle curiosity, andrestlessinquie- 
tude, wandered across the great waters, to America. Was this an 
event so interesting and portentous, as to promise any great results 
to the world ? What the eifect? have been in the course of a fe^ 



Free grace rejected by the proud heart. 235 

tress, would God my Lord was with the prophet that 
is in Samaria, for he would recover him of his lepro- 
sy." With intelligence so interesting, Naaman was 
made acquainted, and it finally reached the king his 
master, who immediately dispatched him with money 
and clothing as presents to the king of Israel, together 
with a letter, in which he requested him to heal 
his servant of his leprosy at sight. A message so ex- 
traordinary, as we may well imagine, was received by 
the king of Israel, with great surprize. He rent his 
clothes in astonishment, and viewed the conduct of 
the king of Assyria as the fruit of malicious cunning, 
and in its nature, the most insidious and hostile. 
" And he said, am I God to kill and to make alive, 
that this man doth send to me, to cure a man of his 
leprosy ? Wherefore, consider I pray you, and see how r 
he seeketh a quarrel against me." The prophet Eli- 
sha hearing of the circumstance, sent this direction to 
the king of Israel : " Let him come now unto me, and 
he shall know that there is a prophet in Israel." Ac- 
cordingly Naaman came with his chariot and atten- 
dants. When arrived at the door of the prophet, he 
received this message — " Go w r ash in Jordan seven 
times, and thy flesh shall come again unto thee, and 
thou shalt be clean." Naaman received the message, 
with all the indignation, which the disappointment of 
his raised expectations could inspire : for, we read, 
that " he was wroth and went away and said, Behold, 
I thought he will surely come out to me, and stand 
and call on the name of the Lord his God, and strike 
his hand over the place, and recover the leper." He 
wished to be healed by a visible and splendid mira- 
cle, and with a pomp and display, suited to his sta- 
tion and office. He thence scorned the simplicity of 

years we all know, and view with astonishment. They have sur- 
prized and gladdened the people of God, in both hemispheres. The 
novel establishment of a Mission School in our own country, for the 
education of heathen youths of all nations, which has richly shared 
the smiles of heaven : a first and second Missionary family sent to 
the distant isles. The planting of the gospel there will issue in the 
salvation of millions. u Blessed be the Lord God of Israel, who 
alone doth wondrous things.' ' 



236 Free grace rejected by the proud heart. 

the prophet's prescription, as intimating that there 
was more healing efficacy in the waters of Jordan, 
than in those of his own country, and said, Are not 
Abana and Pharpar, rivers of Damascus, better than all 
the waters of Israel ? — may I not wash in them and be 
clean ? So he turned andzvent away in a rage. " And 
his servants came near, and spake to him and said, 
My father, if the prophet had bid thee do some great 
thing, wouldst thou not have done it ? How much 
rather then, when he saith, wash and be clean ?" 
Brought to a better temper by this expostulation, he 
complied and was successful ; — for " he went and 
dipped himself seven times in Jordan, according to 
the saying of the man of God, and his flesh came again 
like to the flesh of a little child, and he was clean.'' 
This anecdote may be used to describe the carnal 
heart, when directed to come to Christ and be healed 
of the leprosy of sin. Men despise this way of re- 
covery, and often, like Naaman, turn and go away in 
a rage. 

The following general truth, therefore, we may take 
occasion to notice from this view of the text — that, 

Sinners refuse the gospel, because its terms are so easy 
and gracious. 

If this be fact, it is important to know it. It is too 
solemn to be viewed with the indifference of theory. 
The conduct of Naainan is a glass from which, the 
character of the sinner is brightly reflected. Expe- 
rience confirms it. 

To examine the picture correctly, let us bring it to 
the light of truth, by the previous inquiry — what are 
the terms of the gospel ? A glance at the subject will 
answer the question. It is one of the clearest doc- 
trines of revelation. — It is acceptance of Christ, as the 
only Saviour. With this, all the blessings of salvation 
are connected, by divine promise. u He that cometh 
unto me, I will in no wise cast out. He that believ- 
eth on me shall never perish, but have everlasting life. 



Free grace rejected by the proud heart. 23? 

Wilt thou be made whole ?" The salvation of Christ 
is free. The sinner has only to consent, and to give 
all the glory to God. He is not required to make 
atonement ; Christ hath borne our sins upon the 
cross ; — neitherto furnish a justifying righteousness ; — 
Christ is " the end of the law for righteousness to 
every one that believeth." There is no interme- 
diate step between the sinner and faith in the Saviour. 
His only duty is to open the door and receive him — 
to accept salvation as the gift of God through Jesus 
Christ. 

But this salvation meets not with acceptance, 
though eternal death be the consequence of refusal. 
The nearer it is brought, the more it is disrelished ; — 
the more strongly it is urged, the higher is the oppo- 
sition 5 — till like Naaman,. the sinner will turn, and go 
away in a rage — saying, Are mot Ah ana and Pharpar, 
rivers of Damascus, better than all the waters of Israel ? 
May I not wash in them and be clean? Are not the 
pleasures of sin preferable to the service of God ? 
May I not be saved in some other way less humiliating 
and self-denying ? Shall I acknowledge entire de- 
pendence on God, and trust alone in his mercy ? 
Shall I discard my own righteousness, acknowledge I 
have no claim, and trust wholly in the righteousness of 
another?— A correct answer to these questions con- 
tradicts all the desires of his heart. These sacrifices 
are so great, he will at once say, / cannot consent to 
make them. I will rather retain my leprosy, and brave 
the consequences* I cannot submit to these terms. 
Like Naaman to the prophet, he would come to God 
in pomp — not upon his knees, but in his chariot. He 
expects also to be received on equal terms — not as a 
rebel, but a favourite — not as a beggar, but a prince ; 
—as Naaman expected of the prophet ; " Behold I 
thought he will surely come out to me, and stand and 
call on the name of the Lord his God, and strike his 
hand over the place, and recover the leper." But if, 
instead of this, God sends him a message, " Come not 
near in your filth — but go w ash you from your pollu- 
tion and be clean ; — in so doing, your soul shall be 



238 Free grace rejected by the proud heart, 

healed of its leprosy, and I will receive you as a child: 
his pride is at once alarmed. He is wroth and flees 
from the presence of God. In truth, the sinner is 
wholly selfish, and every conviction forced upon his 
inclination. His exertions are as selfish as those of 
the criminal, who seeks a reprieve from the gallows. 
Not a movement does he make in religion — not a du- 
ty perform for the benefit of his soul, but as impelled 
by dire necessity. Heaven excites no desire in his 
sordid heart. Let hell be disbelieved, his concern 
w r ould cease— the stream of his natural corruptions 
again rise and overflow. His struggles are, however, 
the necessary means, effectually to convince him, that 
he is lost and helpless. This must prepare him for 
regeneration, effected by the immediate act of God. 
He must be convicted or he cannot be converted. 
His efforts, though all opposed to God, must be tho- 
roughly tried. Experience only will teach him his 
need of divine help, and of pardoning mercy through 
the blood of Christ. 

Whence, but from enmity to God, arise spiritual 
blindness and insensibility ? This is our disease. 
Yet we love our malady, and the darkness which sur- 
rounds us. If we loved the character of God, we 
should heartily embrace Christ in all his offices ; for 
He is the brightness of the Father's glory. If we felt 
our weakness, we should know our dependence ; — if 
convinced of our danger, we could not rest till inter- 
ested in the Saviour's love. When we are willing to 
he made whole by Christ, he is ready to heal us. 
His redeemed are his willing subjects. While we pre- 
fer the rivers of Damascus, we shall not be healed by 
the waters of Israel. Our leprosy will remain fixed 
and incurable. 

APPLICATION. 

1. If the sinner must be awakened before conver- 
sion, he perhaps asks, how shall I become awakened ? 
I will endeavour to answer the question, with simpli- 
city and candour. It is evident that you have some- 



Free grace rejected by the proud heart. 239 

thing to do. You are not in the way to be awakened, 
and have no reason to expect it while continuing in- 
active. Consideration then, is the first step. You 
are directed to " think on your w r ays." Look into 
your hearts. Estimate the worth of the soul — the 
dread import of eternity ; and weigh the awful thought 
of perishing under the wrath of God. Then feel and 
act rationally, and believe, as God hath declared— 
" The soul that sinneth, it shall die." Reflect that 
you are dependent on God, and obligated to love and 
"obey him with all the heart. You are a sinner, by 
nature — more so by practice. Y"ou have never done 
any thing but sin, and this in opposition to conscience 
— to the w r ord and Spirit of God. You have been 
guilty of the blackest ingratitude to the kindest bene- 
factor. Though God hath ever been calling and in- 
viting you to accept salvation, yet you have ever refus- 
ed. Can you for a moment doubt whether God be 
angry with you ? You are now under sentence of 
death, and nothing but the unpromised patience of 
God, upholds you from hell. You are suspended, at 
his sovereign pleasure, over eternal burnings, by the 
thread of life. You are in his hand. He can save, 
and he can destroy. Without any claim to his fa- 
vour, you deserve only evil at his hands, and can make 
no satisfaction for the least of your sins — but are guil- 
ty, condemned, ruined, and helpless. Your heart is 
enmity against God. You hate his character — his 
law r , and his Son, who died to redeem you. Without 
a change of heart, you inevitably perish. Neither 
the instructions of the Bible — the preaching of the 
gospel — the warnings of friends — the prayers of Chris- 
tians — the ministering of angels ; nor the blood of the 
Son of God, will save you — without repentance. 

Farther — though you may now be awakened, you 
are not desiring, but opposing conversion. You are 
hardening your heart, and resisting the Spirit. God 
may therefore, justly leave you to your choice, and 
withdraw his Spirit for ever. Strive then to feel the 
realities of your condition, and be willing to know the 
worst. You are reading the Bible — hearing preach- 



240 Free grace rejected by the proud heart. 

ing and prayers — attending religious meetings, and 
private instructions ; and all this to make your heart 
better, and God willing to save you. You mistake 
and invert the real order of things. God is using 
means with you, and you are resisting — fighting, and 
yet think you are trying to submit. Cease your mad 
controversy — lay down your weapon, and submit to 
God. I must urge the duty of immediate and uncon- 
ditional submission. It is reasonable — your own con- 
science witnesses ; — it is practicable, and you have no 
excuse. Only be willing, and it is easy. It is your 
immediate duty, which you must not defer. 

Some, perhaps, are secretly replying — / know the 
contrary of all this, by my own experience. I have 
been long trying, and to no purpose. I have done all 
that lean. — You have then tried your own strength — 
exhausted your resources — and though utterly una- 
ble to help yourself, are yet unwilling to receive he!p 
from God. Therefore you sink into despondence and 
gloom ; and what is still worse, are fortifying yourself, 
with many hard thoughts of God. Is this the temper 
of submission ? Say, my friend — can you pretend, 
that you are trying to submit, while conscious of 
wrangling? Can you believe that such a heart has 
ever tried to submit ? Are you not contradicted by 
conscience, while saying, I have done all that I can? 
You have as yet done nothing — not taken a step to- 
wards Christ — nor reached your hand to the door, 
but to bar it against him. You have been refusing 
the waters of Israel, and washing in the rivers of Da- 
mascus — and because you have not received healing, 
you are at length indignant, and turn away from your 
own salvation. Beware lest you fall into perdition, 
from the threshold of heaven. Reflect, that Christ 
doth not need you. Heaven can be filled without 
you. Before, then, you form the resolution of going 
back, count well the cost — whether you can do with- 
out Christ. Your situation is critical. You must be 
re-awakened, or your last state will be w T orse than the 
first. Be warned not to make that a discouragement, 
which is your only encouragement; — that you are in 



Free grace rejected by the proud heart. 241 

6od-s hands, and lie can have mercy on whom he will 
have mercy. Destroy this truth, and you sink in des- 
pair. To those of this description, I would only ask 
two plain questions — Have you already waited vpon 
God as long as He hath waited upon you? — Is your 
salvation of so little consequence, that you can afford 
no more time to secure it ? 

2. In the light of this subject, all must view with 
astonishment, the pride and obstinacy of the human 
heart. If the terms of salvation, were our obedience 
— even if it w r ere promised upon condition, that we 
should perform one virtuous action — we should be 
utterly hopeless. Yet, this term of salvation, would 
much better suit the carnal heart, than the free grace 
of the gospel. While, inconsistent with ourselves, 
we murmur at the divine law r as too severe, we in- 
sist on being justified by it, and tenaciously hold our 
own righteousness as the ground of hope. If eternal 
life were offered as a prize of personal merit, our 
pride w r ould be highly gratified in the performance of 
some great exploit, to win it. Men often say, they 
would give all the w r orld for an interest in Christ ; — - 
yet, when it is offered freely, and all the glory must 
belong to God — their pride refuses the offer. On this 
ground, Naaman's servants expostulated with their in- 
censed master — " My father, if the prophet had bidden 
thee do some great thing, wouldstthou not have done 
it ? How much rather, when he saith unto thee, wash 
and be clean ?" — How exceedingly does this aggravate 
our guilt! 

3. If we perish, we can blame no one but ourselves. 
Divine justice will be gloriously displayed in our de- 
struction. Every mouth will be stopped, and the 
whole world become guilty before God. 

Now is a day of grace — a season of refreshing from 
the presence of the Lord. The heavens are clothed 
in mercy, and God the Spirit is present to awaken 
and convert sinners. How astonishing is his patience ! 
how glorious his grace ! The cup of salvation is pre- 

"21 



'2 42 Free grace rejected by tlie proud heart, 

sented. Shall we dash it from our lips, when we must 
" either drink or die ? The Spirit and the Bride 
say come ; and let him that heareth, say, come ; and let 
him that is athirst, come ; and whosoever will, let him 
take of the water of life freely." 

4. Let all who are reconciled to God, and have 
found cleansing and healing, know whence your salva- 
tion comes, and give all the glory where it is due. 
It was in the day of God's power, that you were made 
willing. Because He first loved you, he hath recon- 
ciled you to himself, through the blood of the cross. 
Let the tenderest compassion for sinners, melt your 
souls. You know their wretchedness ; and will you 
not raise for them, your earnest, unceasing cries ? 

How wonderful the love of God to such vile worms ! 
Although we are continually despising his mercy, and 
even like Naaman, turning away from him in a rage — 
yet, that He should pursue us into our hiding places — - 
drag us from the very caverns, into which we had crept 
to fortify ourselves against him — take away our stony 
hearts, and adopt us into the family of his children ! 

" Oh, for this love, let rocks and hills, 

Their lasting silence break ; 
And all harmonious human tongues, 

Their Saviour's praises speak." 






SERYIOIN XXVI, 

THE AWAKENED SINNER'S RELAPSE, 



Matthew xii. 43 — 45. 

When the unclean spirit is gone out of a man, he walketh 
through dry places, seeking rest, and findeth none. 
7 hen he saith, I will return unto my house from whence 
I came out ; and when he is come, he findeth it empty ^ 
swept, and garnished. - Then goeth he, and taketh to 
himself sex en other spirits more wicked than himself 
and they enter in, and dwell there ; and the last state 
of that man is worse than the first. 

It was the popular belief of the Jews, in the days 
of Christ, that Demons, or wicked spirits, often had 
power over the bodies and souls of men ; — that when 
cast out, or expelled from the human body, they were 
driven into banishment, and forced to abide in parch- 
ed deserts. The correctness or incorrectness of this 
belief, is nothing to our present purpose. It is cer- 
tain that Christ acknowledged such an opinion in his 
instructions. At a certain time, he was addressing 
the Jews, who had listened to the preaching of John 
the Baptist. John "was a burning and a shining 
light, and they were willing for a season to rejoice in 
his light." They received his word with joy, and 
seem to have received pungent convictions under his 
preaching. But their pride and self-righteousness 
soon quenched these feelings, and they returned to 
their former character, with consciences dreadfully 
hardened. To such hearers, Christ addressed the 
words of my text. He compares their present state, 
to a man from whom a demon had been expelled. 



244 The awakened sinner's relapse. 

but which after suffering a temporary banishment, had 
returned with an eagerness truly diabolical. 

As the analogy is striking, I intend, in this dis- 
course, to accommodate this description of the " un- 
clean spirit," whether allegorical or real, to the sinner 
who has shaken off convictions of sin : and my method 
will be to analyze and apply the description, by con- 
sidering its several parts, in their order. 

1. When the unclean spirit is gone out of a man. 
When Christ by the influence of his Spirit produces 

conviction in the sinner, and gives him to see his con- 
demnation by the law of God, it will operate as a 
powerful restraint, and effect his external reformation. 
He will seem another man, and perhaps exhibit many 
marks of repentance. Ahab, for the murder of Na- 
both, " rent his clothes, and put sackcloth upon his 
flesh, and fasted, and lay in sackcloth, and walked 
softly." This reformation is represented by the ex- 
pression, when the unclean spirit is gone out of a man. 
It means a high degree of illumination short of rege- 
neration, and nothing, which, in the connexion, coun- 
tenances the doctrine of falling from grace. The ter- 
rors of the Lord are upon him. He sees an angry 
God holding the sword of justice. Conscience up- 
braids him. Guilt flashes. Hell is uncovered. No 
wonder that his conduct should be altered. It cannot 
be otherwise. He hastily resolves to amend and im- 
prove his condition. Ease under conviction is im- 
possible. Worldly enjoyments and the pleasures of 
sin are embittered — he resolves to forsake them, and 
make religion his business. When the unclean spirit 
is thus gone out of man ; 

2. He walketh through dry places, secki?ig rest, and 
findeth none. 

Uneasy and restless, like the tossing waves of the sea, 
he flies to one thing and another for relief. He walks 
through dry places, that can afford no water for his 
thirst, or fruit to satisfy his taste. Constantly seeking 



The awakened sinner's relapse. 245 

rest for his troubled mind, he resolves to do some- 
thing to gain the favour of his offended God — some- 
thing on account of which, Christ will regard him. 
He refrains from his accustomed sins, and attends to 
the various forms and duties of religion. On these 
courses lie enters with engagedness, and perhaps, 
With high expectation — thinking that God will surely 
pity and favour a poor imperfect creature, so earnest- 
ly striving to serve him. But when he finds his exer- 
tions fruitless — his prayers unanswered — his hopes 
disappointed ; he is walking in & dry place. It is bar- 
ren of all enjoyment. When he frequ-ents the com- 
pany of Christians, hoping for good, he finds nothing 
to gratify his selfish heart. As he has none of their 
experience, he is a stranger to their language, and has 
no communion in their joys or sorrows. He sees 
them affected with the divine mercy, as he sometimes 
may. — hears them express their adoring views of 
God, and the glory and fullness of Christ— their hum- 
bling sense of their own guilt and vileness, and their 
longing desires to be more sanctified and conformed 
to God. These things tend rather to excite his envy, 
and a spirit of murmuring, than to win his affections 
to God. He feels, that there is something in religion 
to which he is a stranger — a happiness which he has 
never tasted,. He finds no rest. 

He opens the Bible, hoping there to find something 
to comfort him — something at least, to assuage his an- 
guish. He finds no peace spoken to the wicked, but 
all the curses of a broken law, pointed at his own 
bosom. The word of God, which is the sword of the 
Spirit, pierces him through, and destroys what little 
peace he had remaining. He finds himself under a 
law extending to every thought, and armed with the 
terrors of an infinite sanction, u Cursed be every one 
that continueth not in all things written in the book 
of the law, to do them." God declares that He " is 
angry with the wicked every day" — that He " will 
render fury to his adversaries, and recompense to 
them that hate him." His heart of enmity, though 
lilled with horror, now rises in opposition to God. and 

21 * 



246 The aivaJcened sinners retdps&. 

accuses him of injustice. What cruel severity, to 
place me, an imperfect creature, under a holy law, and 
then punish me for not doing what was beyond my 
power. This is hard. He finds no rest here. 

Neither does he find any more peace in the gospel, 
than in the law. He is as much opposed to the mer- 
cy, as the justice of God. The gospel crosses every 
propensity of his heart. He sees no beauty in Christ ; 
and the doctrines of the gospel are foolishness. To 
come to God as a suppliant — guilty — helpless, and 
begging pardon for Christ's sake — against these terms, 
his heart rises. This is a dry place and affords no 
rest. He reads, " He that believeth not is condemned 
already, and shall not see life." This fills him with 
anguish. Again, that faith " is the gift of God" — and 
that " no man can come to Christ, except the Father 
draw him." This he views inconsistent, unreasona- 
ble and unjust ; — inconsistent with a general offer of 
mercy — unreasonable in requiring of him, more than 
he can do — and unjust, therefore, in punishing him 
for not complying. 

This doctrine of dependence and total depravity, 
has been opposed in all ages. When Christ told the 
Jews, " No man can come unto me, except it be 
given him of my Father" — as an immediate conse- 
quence, " many of his disciples went back, and walk- 
ed no more with him." They could not endure, and 
would rather part with Christ, than embrace this doc- 
trine. 

In the same light we may view the impenitent sin- 
ner, whom we have imperfectly traced thus far, under 
awakening. Disgusted with the scheme of mercy — 
fatigued in walking through such dry places, in fruit- 
less search of rest ; — he becomes impatient of this con- 
tinued force upon his nature. He begins to casta 
ionging look back, upon his former quietude in sin, 
and at length, resolves to free himself from so trouble- 
some a companion as conscience, and quit the pursuit 
of a religion that destroys all the fancied enjoyment 
of life. The religion of Jesus,isnot calculated to make 
me happy, but to embitter my life with sadness and self- 



The awakened sinner- 8 relapse. 247 

denial. I have anticipated destruction long enough. If 
I must be eternally miserable, it will be sufficient to feel 
it in hell, without tormenting himself before the time. I 
will shake off these troubles and enjoy the little good al- 
lowed in e. 

3. T7ien he saith, I will return unto my house, from 
whence I came out. 

Thus many, after they have been under deep con- 
viction — had great illuminations of the Spirit — ap- 
peared to be following on to know the Lord ; prove 
like the murmuring Israelites, desirous to return to 
their Egyptian task-masters. While the first resolu- 
tions last, they persevere ; but like the stony-ground 
hearers, only for a season. Their hearts, never made 
good ground, cannot receive the good seed, and bring 
forth fruit. Corruptions, only restrained, at length 
regain dominion. The sinner having provoked God 
to leave him to a reprobate mind, concludes it is bet- 
ter to enjoy the pleasures of sin for a season, than to 
relinquish them for the service of God. It will cost 
him all he holds dear— all in which he delights. As 
he cannot enjoy his sins and Christ too, he will resign 
the latter. He shakes off conviction, and says, I will 
return unto my house from whence I came out. He 
chooses to hazard the consequences of dying in sin, 
rather than deny himself for Christ, and endure the 
3lavery of a religious life. 

4. When he is come, he findeth it empty, swept, and 
garnished. 

He is now freed from those restraints, which embar- 
rassed and confined him. His house is now empty 
and spacious. It is swept and garnished, pleasant 
and inviting. The field before him is large, and gives 
ample scope to indulgence. The bitterness of death 
is past. He has forgotten the wormwood and the 
gall. The pleasures of sin are clothed with fresh 
charms, and command his eager pursuit. He resem- 
bles a man suffering by hunger, whose pleasure of 
eating is greatly increased, and he can set no bounds 
to his appetite. 



248 The awakened sinner's relapse, 

5. Then goeth he and taketh to himself seven other 
spirits more wicked than himself. 

He now exceeds even himself in wickedness. This 
is the natural consequence found with those, who have 
been the subjects of strong conviction, and thence 
fallen into security. The path of sin is downward — 
its course with increasing rapidity. Every fresh in- 
dulgence stupefies conscience, and strengthens habit. 
Hence when its wounds are healed with false peace, 
and carnal security, conscience becomes callous. 
The disease has increased by medicine. Indeed, if 
the sinner be given over of God, he cannot again be 
the subject of conviction. It is his disposition to cast 
off fear — restrain prayer and increase in hardness. 

6* And they enter in and dwell there. — 
The evil spirits which he takes to himself, not only- 
enter in, but, with an awful emphasis, it is added, " and 
dzvell there." They fix their final and everlasting 
abode. The corruptions of the heart restrained by 
conviction, like a stream of water for a time obstruct- 
ed by a dam, rage with resistless violence, and bear 
down all before them. The chains of 'Satan become 
rivetled, and he is led captive by him, at his will. 

7. — and the last state of that man is zvorse than the 
first. God hath said of him, as of Ephraim, " He is 
joined to idols, let him alone." His last state is worse 
than the first, because his sins are more aggravated 
and provoking to God, as he has had greater light. 
It is worse, as he sins with greater security, and is 
under fewer restraints. The more secure and inat- 
tentive to his safety, the more exposed is he to temp- 
tation and danger; — for when restraints are removed, 
there is nothing too wicked for the human heart. 
His last state is worse than the first, because he is 
more prejudiced against the truth. Means are lost 
upon him, and he boldly condemns the preaching of 
the cross as foolishness. It is worse, because, while 
under conviction of sin, there was hope concerning 
him ; — there ever is, Avhen God awakens sinners. 
But light rejected, converts the blessing into o curse ; 



The awakened sinner's relapse. 249 

and rarely is the instance known of a sinner, who has 
relapsed from deep conviction, and afterwards become 
the subject of converting grace. The last state of that 
man is worse than the first* 

APPLICATION. 

This subject is alarming to the impenitent, and es- 
pecially such as have been awakened and afterwards 
relapsed. Your case is awfully hazardous, and your 
present insensibility fearfully proves your danger. 
As your situation may not yet be absolutely despe- 
rate — as there still may be a remaining possibility 
of your repentance, I would call upon you, in the 
name of my Lord and Master, to awake and attend to 
the things of your eternal peace. As you value the 
friendship of God, whom you have provoked, arid 
your own immortal souls, which you have destroyed, 
let this solemn admonition impress your hearts — for 
there is but a step between you and death. Alas, 
you little think w r hat it is to perish — to sink into hell, 
under the condemnation of rejected mercy. You 
have been raised to the gate of heaven — if you fall, 
it is to the lowest hell. Oh be fervent in your sup- 
plications, and fixedly resolve, — if I perish^ I zvill per- 
ish at the foot of the cross. 

Let all be instructed, by what you have heard. 
Learn your danger of eternal death — your depen- 
dence on sovereign grace — the necessity of cherish- 
ing divine influences. Beware of apostatizing from 
conviction to security ; and be alarmed by the first, 
and smallest temptation to sloth. Remember that 
the state of nature is a state of wrath. The God of 
truth hath said, " Except a man be born again, he 
cannot see the kingdom of God. He that believeth 
on the Son, hath everlasting life ; and he that believ- 
eth not the Son, shall not see life, bat the wrath of 
God abideth on him." 



SERMON XXVII. 

CONVICTION OF SIN BY THE LAW. 



Romans vii. 13. 

Was then thai which is good made death unto me ? God 
forbid. But sin, that it might appear sin, working 
death in me by that which is good ; — that sin by the 
-commandment might become exceeding sinful. 

This observation the apostle makes in relation to 
his own experience, and is an inference which he draws 
from it. Our minds are carried back to that memora- 
ble occurrence which took place on his way to Da- 
mascus, where the scene is laid. In concise and strik- 
ing terms, he describes his views and feelings under a 
deep conviction of sin ; and holds up a faithful mirror, 
in which every real Christian may behold his own ex- 
perience, " But sin taking occasion by the command- 
ment, wrought in me, all manner of concupiscence — 
for, without the law, sin was dead. For I was alive 
without the law, once; but when the commandment 
came, sin revived, and I died. And the command- 
ment which was ordained unto life, I found to be unto 
death — for sin taking occasion by the commandment 
deceived me, and by it slew me. Wherefore the law is 
holy, and the commandment holy, and just, and good. 51 
His own character as a guilty and condemned sinner, 
appeared to him in the clearest light, from the dis- 
covered purity and strictness of God's law. " Where- 
fore," said he, with the highest assurance, " the law 
is holy, and the commandment holy, and just, and 
good." Stript, at once, of all hispharisaic righteous- 
ness, he fell prostrate and helpless at the foot of sove- 
reign mercy, — accepted the punishment of his sins — 



Convict ion of sin by the law. 251 

justified God ; and extolled the law by which he was 
condemned. 

In the text, the apostle anticipates, and answers an 
objection, which he brings up in the form of a query. 
;; Was then, that which is good, madt death unto me ? n 
The law he had asserted, was holy, and the command- 
ment holy, and ust,and good. This, though ordained 
unto life, he had found to be unto death. " Was then, 
that which is good, made death unto me ?" This idea 
he rejects, with abhorrence ; God forbid. But, as I be- 
fore told you, it was sin, that it might appear sin — ex- 
posed in its odious nature, and awful consequences. — 
This wrought death in me, by the law — that sin by the 
commandment might become exceeding sinful — exhibit- 
ed in its true colours, as malignant and deadly. 

The general doctrine taught, is this ; that, 

Conviction of sin is produced by the application of the 
divine law. 

To elucidate the subject — I shall take occasion to 
remark ; 

1 . That, true virtue has its foundation in the reasoa 
and fitness of things. It is a great mistake secretly in- 
dulged, by the superficial and unthinking, that the mo- 
ral law is founded in positive institution, and springs 
from the mere sovereign pleasure of the lawgiver. 
This thought, however, is acceptable, and gratifying to 
the feelings of those, who, like Paul in his pharisaic 
state, are " alive without the law." They hence, in- 
wardly cherish some degree of exculpation ; and by 
censuring the strictness of the law, disregard both its 
precepts, and penalty. The language of the carnal 
heart is spoken by the slothful servant, in the parable — 
" Lord, I knew thee, that thou art an hard man, — 
reaping where thou hast not sown — and gathering 
where thou hast notstrawed." Hence too, they cavil 
at the penalty as disproportioned to the offence — tao 



252 Conviction of sin by the law. 

severe. But the conviction of truth will silence all 
these clamours. God is not an arbitrary sovereign in 
the enactment of his law. It being a transcript of his. 
own perfections, he could give no other law to his ra- 
tional creatures. Let it be once known and felt, that 
the divine law is founded, not in positive institution, 
but in nature — that it has an eternal existence, in the 
reason and fitness of things ; and therefore is as ne- 
cessary as the divine nature itself; — and the convic- 
tion must as necessarily follow — that the law is holy, 
just, and good ; — all its commandments reasonable ; 
and its penalty exactly proportioned to the demerit 
of transgression. 

There is in nature, such things, as right and wrong 
— virtue and vice ; independent of any revealed law. 
Neither is it the law, but their respective qualities 
which constitutes their moral nature. Had there been 
no law revealed to men, yet sin and holiness would as 
really have been what they now are. The apostle, 
indeed, says, that " by the law is the knowledge of 
sin : — but he does not assert, that by the knowledge of 
the law is the existence of sin ; or that the law itself 
constitutes its criminality. The apostle further says, 
that, " where there is no law, there is no transgression ; 
for sin is a transgression of the law." This does not im- 
ply, that, if the law had not been revealed, there would 
havebeennosin — for the law of God, ashasbeen shown, 
had an eternal existence in the divine nature ; and had 
it never been revealed, sin would still be sin, and a 
transgression of the law. — " Moreover, the law en- 
tered, that the offence might abound." The guilt of 
sin is greatly increased, and its evil clearly discovered, 
by the knowledge of the law. This is expressly 
taught, in the text — " that, sin, by the commandment, 
might become exceeding sinful." 

There are many moral truths as obvious to the mo- 
ral sense of mankind, as any intellectual truths are to 
the natural understanding — Such as, God exists — is an 
infinite being ; — and worthy of our supreme love, ho- 
mage and obedience — Also, that my fellow-creatures 
have their respective rights. I may not injure them 



Conviction of sin by the law. 

m their persons, property, or character — but must 
treat them, as 1 wish to be treated. These particu- 
lars alone, are full proof of the proposition, that vir- 
tue is founded in the nature of things, and therefore 
not constituted such by the divine law. The truths I 
have stated, are the sum of the moral law. Such is 
the express instruction of our Lord : " On these two 
commandments hang all the law and the prophets, 55 — 
that is, love to God and our neighbour. Whatever is 
contrary to truth; and a practical denial of the esta- 
blished relation and fitness of things — is sin. There- 
fore, there is original right. The nature of virtue is 
eternal. 

2. Such is the character of God, that those affec- 
tions and actions of his creatures, w r hich accord with 
eternal right, are agreeable to him ; and the contrary, 
displeasing. This only, is sin. This exposes the mo- 
ral agent to the curses of the law ; — -to be condemned 
by it, to such a death, as is a condign punishment. 
This is what is called the second, or eternal death. 

The divine law explains the nature of virtue. It 
tells us what conduct is acceptable, and what displeas- 
ing to -God — and what the sanctions by which his law 
is enforced. Depraved men, who take but a super- 
ficial view of the evil of sin, never become true peni- 
tents. They are " alive without the law. 55 They 
hear its threatenings, but not with self-application. 
If any impression be made, it is usually soon effaced. 
A momentary pang of concern, is soothed, by a reso- 
lution of future amendment, made with much self-con- 
fidence. The commandment does not slay their seif- 
righteous hopes. They may, for a time, be much af- 
fected with the penal evil of sin : yet, blind to its mo- 
ral evil, they have no true sorrow for transgression. 
A true conviction of sin, cannot be expressed with 
more distinguishing clearness, than in those words of 
the royal penitent ; ; - Against thee, thee only, have I 
sinned, and done this evil in thy sight ; that thou might- 
est be justified when thou speakest. and be clear when 
thou judgest. 55 Though he had grievously sinned 

cycy 



254 Conviction of sin by the lata. 

against his fellow-men ; — had committed adultery and 
murder ; and in his publick character disgraced and 
injured his whole kingdom ; yet his sin against God, 
was so transcendently paramount, as to absorb and 
swallow up all smaller evils. This is perfectly dis- 
tinguished from every view of the carnal heart, and is 
peculiar to the penitent. It is one thing to fear mise- 
ry, and another, to hate sin. Whose anxiety would 
not be greatly excited, by the serious apprehension of 
eternal misery ? And who would view this as evi- 
dence of repentance ? The love of happiness is a 
natural principle in all beings. They fear danger, 
and recoil from misery. 

The great point I am labouring to impress, is the 
necessity of seeing the moral evil of sin, and feeling a 
thorough conviction of its real desert. Without this, 
all our acts of duty and religious service, will be hy- 
pocritical and vain. Unless the good tree be planted, 
no good fruit can be expected. We must begin with 
the heart, and be affected with sin as committed 
against a holy God. " The Law is our school-mas- 
ter to bring us to Christ," by conviction of sin. When 
men have a true discovery of the law, they see their 
own characters ; and sensibly feel the pollution of 
their hearts. " We know," saith the apostle, in the 
connexion of the text, " that the law is spiritual, but I 
am carnal, sold under sin." — This conviction is effect- 
ed by the law. " The commandment of the Lord is 
pure, enlightening the eyes — the law of the Lord is 
perfect, converting the soul." Right discovers wrong. 
The rule of duty convinces of sin; and when the 
heart is suitably affected, repentance will be the natu- 
ral consequence. 

Right affections towards God, is the grand requisi- 
tion of his law. How groundless then all our dissatis- 
faction with its strictness or severity. Compliance is 
essential to happiness, and perfection. Our duty and 
interest are inseparable, and the path of obedience, 
is that of peace. The human soul is incapable of 
happiness, from any other source. Holiness is hap- 
piness. And whenever this sentiment is discarded. 



Conviction of sin by the law. 2jj 

destruction and misery are in our ways. Destitute of 
holiness, we are spiritually dead ; and unless sancti- 
ticd by the Spirit of God, we must die the second death 
— for " without holiness no man shall see the Lord/' 

The law is good, and it works death only by sin. 
All good laws are enforced by sanctions. Whenever 
a transgression is committed, the penalty must follow. 
The law condemns, and justice punishes. It is thus, 
that the law kills and works death. What, let it be 
asked, does the law require, but to feel and act towards 
every being and thing according to its real value ? — 
to love that which is excellent and amiable — to hate 
what is evil and pernicious — to do what is right — to 
abstain from what is wrong : — to regard God, the su- 
preme good, with affection suitable to his character ; 
and men as creatures of the same God — brethren of 
the same family — children of the great and universal 
parent ? — This is real virtue. This is the religion of 
the Bible. Is not then, the commandment holy, just, 
and good ? 

If we have thus far correctly viewed the law of God, 
we may now turn to sin, which is a transgression of 
this law ; — and to the sinner, whose heart is enmity 
against it. How do these objects appear? Is not 
sin exceedingly sinful ? Is not the sinner deserving of 
hell? 

To render this truth still more impressive, consider 
the law, in three distinct points of light : In the strict- 
ness of its precepts — in the equity of its sanctions ; 
and in the good or evil it connects with our moral 
conduct. 

1 . Consider the strictness and purity of the divine 
law. 

Men are disposed to feel, if not to say, that it is 
hard for fallen, impotent man to he bound by a per- 
fect law. It is sufficient to be sincere, and to do as 
well as we can. Any thing beyond this, is a fanatical 
extreme. But where can we find in the law, any 
such accommodation to our depravity 5 — or any thing 
less than perfection required ? Where is the least sin 



256 Conviction of sin by the law. 

of thought even countenanced ? " Thou shalt love 
the Lord thy God with all thy heart, and with all thy 
soul, and with all thy might — and thy neighbour as 
thyself." Is not this perfection ? In this general 
precept, the law is comprehended. And can we re- 
cognize any allowance to the weaknesses of men ? 
That we are so far criminal, and punishable, as we fail 
of complete moral perfection ; is also the spirit of the 
threatening, " Cursed is every one that continueth 
not in all things, which are written in the book of the 
law, to do them." Thus strict and extensive is the 
divine law. But how must this appear to sinners, 
whose hearts are not subject to the law ; and who 
have never rendered one act of obedience ? How 
dreadful is their guilt ! how perilous their state ! 

2. Consider the equity and justice of the law. 
Justice proportions the penalty to the crime. This 
is done by a law co-existent with God. From the 
punishment threatened, we may learn the evil of sin. 
We are to reap what we sow ; — to eat the fruit of our 
own doings. Tremendous indeed are the curses of 
the Law. The sentence is death. # What is this 
death ? What is natural death with all its horrors, 
compared with the death of the soul ? — to be for ever 
unholy — banished from God, and all good ? This, 
however, is the penalty of the law — the measure of 
the evil of sin. 

3. Consider the happiness or misery, resulting 
from our relation to the law of God. In this, our 
eternal all is involved. The law requires holiness. 
This is happiness. A temper opposed to what the 
law requires, is misery and ruin. Hence, how odious 
and deadly is sin ! how great the blessing of a holy 
heart ! " To be spiritually minded is life and peace — 
but to be carnally minded is death." This is the 
substance of all I am wishing to illustrate. 



^Conviction of sin by the law. 207 



APPLICATION. 

If such be God's commands j — all calculated to 
benefit the obedient — and the end of all, the display 
of his glory — what ingratitude is discovered in disobe- 
dience ? The gdodness, no less than the authority of 
God, is despised : and we ought to bleed in penitence. 
Viewed in the light of God^s law, how vile and odi- 
ous is the natural character of man ! proud, blind- 
stupid — obstinate — supremely selfish ; — an enemy to 
God — malevolent — disobedient — and pursuing the 
path to eternal death. How inexcusable the sinner 1 
How condemned at the bar of God ! " Every mouth 
will be stopped, and the whole world become guilty 
before God." 

It is not, however, my object, to deal only in gene- 
ral and abstract truths ; — to speak of mankind, and 
leave it to the option of those addressed, to make the 
application to themselves. Presenting the picture 
of sin, as drawn by the law, I would knock with im- 
portunity, at every heart. While attending to these 
solemn, humbling truths — the depravity of man ; — 
the guilt of disobedience ; and the inevitable destruc- 
tion awaiting the impenitent ; — believe that you are 
hearing only for yourselves, and submit to the truth* 
In describing the natural character of man, I am de- 
scribing yours ; — and you only, can the description 
benefit. I am speaking to you in the name of God : 
" Hear ) : e deaf, and look ye blind, that ye may see* 
Realize your interest in the subject. Hear with self- 
application — tremble for your safety, and flee for 
refuge to Him who " is the end of the law for right- 
eousness to every one that believeth." 

22 * 



SERMON XXVIIL 

CONVERSION. 



Matthew xviii. 3. 

Eerily I say unto you, except ye be converted, and be- 
come as little children ; ye shall not enter into the 
kingdom of heaven* 

" Who is the greatest in the kingdom of heaven ?" 
was a question in the mouth of the disciples of Christ. 
The inquiry savours more of pride, than of piety; and 
ChristV reply is well calculated both to instruct and 
repro ve. We discern a very unbecoming spirit of am- 
bition and rivalry, in Christ's little family. In one 
place, they are found disputing among themselves, 
who should be the greatest ; — in another, two of them, 
petitioning of Christ, the high honour of sitting, the 
one, on his right hand, and the other, on his left, in his 
kingdom. " And Jesus called a little child unto him, 
and set him in the midst of them, and said, Verily 
I say unto you, except ye be converted, and become as 
little children, ye shall not enter into the kingdom of 
heaven. Whosoever, therefore, shall humble himself, 
as this little child, the same is greatest, in the kingdom 
of heaven." You see this little child — meek and un- 
aspiring ; he is contented with his place ; and looks 
on all, as his superiors : Yet small as he is in his own 
sight — small as he may appear to you, who aspire to 
the highest seat in heaven; — he represents the cha- 
racter truly great ; and which God delights to honour. 
His are the graces most distinguished in the realms of 
glory: " even the ornament of a meek and quiet spirit. 7 ' 



Conversion. 259 

Humility is the road of honour — the genuine temper 
of heaven ; and a qualification indispensably requisite 
for admission. 

In pursuing the subject, two points of doctrine are 
proposed. 

I. The nature and necessity of conversion. 

II. The distinguishing character of the converted. 

I. The nature and necessity of conversion. Except 
ye be converted — ye shall not enter into the kingdom of 
heaven. 

The proper sense of the word, Conversion, is turn- 
ing ; and among theologians, it is defined ; the first 
gracious act of the renewed mind. 

Among all the turnings of men, but one is conver- 
sion, or salvation to the soul. While the heart is es- 
tablished, in sin ; they may change their religion as 
often as their dress ; — yet the heart remains the same. 
They have not turned from sin. All our changes, except 
that of the heart, are unavailing — they are from bad 
to worse, till our affections are turned towards God. 
The practice of one sin, is a fatal bar between God 
and the soul. Turning must be thorough, to be sin- 
cere. We must repent of every sin, or we repent of 
none. The change must be great and universal. Its 
author is God. 

This doctrine is, by many, perverted to their ruin. 
They confound the plain distinction of natural and 
moral impotence, and thence offer the latter, in excuse 
for sin. Our depravity consists not in the want of 
natural ability to love God, but of disposition. This 
is our guilt. We can love ourselves — our friends 
— our country ; — W£ can therefore love God. It is as 
easy in one instance, as the other. The service of 
God is reasonable. A less requisition would disho- 
nour himself. Our disobedience, therefore, involves 
the deepest guilt. " And, this is the condemnation, 
that light is come into the world, and men loved dark- 
ness, rather than light, because their deeds were evil. 



260 Conversion, 

Ye will not come unto me that ye might have life." 
This natural disposition was transmitted from the first 
sinner. How destitute are we then, of that humble 
and holy temper which the gospel requires ? How 
evident the declaration of Christ, " Ye must be bom 
again !" 

The ruin of our apostasy is great and deplorable. 
We are lost ; — " dead in trespasses and sins." Yet 
there is mercy with God. " When we were yet with- 
out strength, in due time, Christ died for the ungod- 
ly." A ray of hope now shoots through the gloomy 
kingdom of the prince of darkness. Pardon and 
peace are proclaimed to the penitent. Chirst is king 
on the holy hill of Zion. He hath purchased the 
Spirit, and sends it down into the hearts of men. 

The operation of the Holy Spirit in conversion, the 
Saviour has thus described ; " And when he is come, 
he shall reprove the world of sin, of righteousness, 
and of judgment. Of sin, because they believe not 
on me — of righteousness, because I go to my Father, 
and ye see me no more ; of judgment, because the 
prince of this world is judged." This is the process 
of conversion; though the external means of awaken- 
ing, are greatly diversified. Consideration is the first 
step towards conviction. Conscience is alarmed. Guilt 
stares him in the face. What must I do to be saved? 
is now the question. He flies from one thing to an- 
other for relief. He strives to shake off conviction, 
by the delights of sense. The attempt only increases 
his distress. Next, he resolves, to do something, in 
earnest, to remove it. He reads, he prays, he re- 
forms ; and determines, to recommend himself to God, 
and move his compassion. Like a drowning man, he 
catches every straw ; and is driven from one false re- 
fuge to another, through the alternatives of hope and 
fear. Distracted with contrary passions, the powers 
of nature are strained to their highest. He labours in 
yain ; and is sinking, notwithstanding all his efforts. 
He is helpless, without Christ. " Lord save me, or I 
perish." 



Conversion. 2Gl 

The soul has tried its utmost, and has done nothing. 
Now stand still, and see the salvation of God. This 
is the time for Him to work, and make bare his Al- 
mighty arm. Christ commands the storm to cease, 
and immediately a calm is diffused over the soul. He 
now commits himself to Christ, and feels safe in his 
arms. The lion is now a lamb ; and the heart, before 
too hard to receive any impression, is melted with 
godly sorrow. Repentance is pleasing. He is hum- 
ble, and delights to give glory to God. The evil is 
removed. His heart is enlightened. He sees the 
glory of the gospel, and contemplates with astonish- 
ment, the perfections of God displayed in a crucified 
Christ. He is convinced of righteousness, for Christ 
has gone to the Father; — he died and arose — ascend- 
ed and reigns. He sees that the law of God is holy. 
His former murmurings are at an end. The divine 
character and government appear glorious, and matter 
of joy to the whole intelligent universe. He acknow- 
ledges the justice of punishment, and gives glory to 
God. He beholds, with rapture, the righteousness of 
Christ, acceptable to the Father ; and safe for the 
sinner. He is convinced of judgment, and realizes the 
important truth of Christ's second coming. He now 
looks back with amazement upon his life. Transport- 
ed, he sees on every side, the glory of a present 
Deity ; and wonders that the world does not resound 
with hallelujahs, and songs of praise to God.* 

Now the child of God is born. Behold the new- 
creature ; renewed in knowledge and holiness, after 
the image of his Creator :— while the Spirit of God is 
continually watering the fair buds of virtue, implant- 
ed in his heart ; which shall bloom and flourish, with 

* The writer acknowledges, that this description is drawn prin- 
cipally from his own experience, and the well recollected exercises 
of his own mind : but, he is equally sensible, from long observation, 
and acquaintance, with the work of the Spirit in others, that his 
operations are greatly diversified ; so that, perhaps, the experience 
of no two Christians will exactly agree, except in the general out- 
lines, and the common, grand, and blessed result. The inference 
is as plain, as it is important. Let the reader adopt no standard^ 
but the icord of God. 



262 Conversion. 

immortal vigour. How surprising is this change ! 
How incomparable the wonder! Behold, all ye that 
pass by — pause a moment, from your trifling pursuits, 
and view, with attention, the interesting spectacle : — 
a living soul ! Ye who search the world for gems and 
curiosities — turn, and view the w r onder of — conver- 
sion ; — then, tell us, is there in all your glittering cas- 
kets, so rich a gem ? Possessing this treasure, man is 
rich and happy, though in worldly poverty : — without 
it, poor arid wretched, though he possess the wealth 
of India, — Let us now contemplate, 

II. The distinguishing character of the converted. 

The Saviour tells us, that the subjects of this change 
" become as little children." Let us examine the 
comparison. The sentiment is beautifully simple, and 
highly instructive. 

The inquiry then is, how do the converted, become 
as little children ? 

!• They are new born. 

In our natural birth, we partake of the corruptions 
of the flesh. In our spiritual birth, we are horn of God. 
" The Spirit itself beareth witness, that we are the 
children of God." Christians are the children of the 
King of heaven, and members of Christ's family. 
" Whosoever believeth that Jesus is the Christ, is born 
of God." But as they are 7iew born, they are little 
children. Though they continue to grow in grace, and 
increase in strength yet they are children here, and 
arrive not to maturity, till they reach heaven. How 
repeatedly does the beloved apostle John address his 
Christian brethren, by the name of little children? He 
speaks much of their being born of God, and exhorts 
them to live as brethren, born by grace, of the same 
common parent. 

2. They become like little children, in feeling their 
dependence, and exercising love to their heavenly Fa- 



Conversion. 2G3 

ther. A child feels his helplessness — looks to his fa- 
ther for the supply of his wants, and the gratification 
of his desires. He goes to him with his complaints — 
tells him his fears and his hopes ; — trusts in him for 
protection — feels safe and happy in his company — and 
mourns in his absence. He obeys his commands, and 
is grieved, when he has offended him. He is attached 
to his father's house, and has a tender affection for the 
family. Such is the Christian, — the child that is born 
of God. 

3. They become like little children, in innocence 
of disposition and behaviour. They are patient of 
injuries, and resigned to their Father's will. They 
neither murmur under misfortunes, nor corrections. 
The rule of equity is their guide. They avoid all strife 
and contention, and as far as in them lies, live peacea- 
bly with all men. 

4. They resemble little children in humility. Chil- 
dren are not haughty. The children of a prince will 
play with those of a beggar. How beautifully is the 
Christian character drawn, by the great apostle — in 
which humility is the ground-work of the picture ! 
11 Be kindly affectioned, one to another, with brother- 
ly love ; in honour, preferring one another. Bless them 
which persecute you — bless and curse not. Be of the 
same mind one toward another. Mind not high things, 
but condescend to men of low estate. Be not wise in 
your own conceits." Pride and haughtiness, though 
the sins which most easily beset us, are yet the temper 
of Satan, and the mark of his children. That proud, re- 
bellious spirit reigns in the hearts of the disobedient. 
When released from the chains of sin, their hearts are 
bowed to the w r ill of God. Conscious of their imper- 
fections, they esteem others better than themselves, 
and are humbled, rather than exalted in view of their 
own attainments. As little children, therefore, they 
are meek, and docile, — will receive instruction, or re- 
proof from the lowest of Christ's servants. 

Christians in humility, are assimilated to Christ. He 



264 Conversion. 

was meek and lowly in heart ; and sought not his own, 
but his Father's glory. He hath presented the bright- 
est pattern of humility. The Lord of glory, was not 
distinguished, from the meanest of his creatures, but 
by the superiority of his sufferings. Foliow him from 
the manger to the Cross, and you see the ornament of 
a meek and quiet spirit. 

APPLICATION. 

1. Consider the importance of this change. The Sa- 
viour and Judge of the world, hath declared, in the 
most decisive terms, Except ye be converted, and become 
as little children, ye shall not enter into the kingdom of 
heaven. Will he not verify his own words ? Our only 
alternative is salvation or destruction. If not receiv- 
ed to heaven at death, we must lie down in sorrow, 
and make our bed in hell. There is no discharge from 
the prison of despair. Further, 

Future punishment consists not simply in the loss of 
all good, — but the suffering of all evil for ever. Oh 
eternity ! It swallows the soul. " In the unfathoma- 
ble depths of eternity, our tallest thoughts sink down 
and drown. *' Eternity, is the deadly sting in the 
worm that never dies. 

Except ye be converted, and become as little children, 
ye shall not enter into the kingdom of heaven — " Ex- 
cept ye repent, ye shall all perish. Without faith, it 
is impossible to please God." — Without holiness, we 
cannot enjoy him. Hence an obvious reflection ; — 
how far are we from the kingdom of heaven ! how 
few possess the temper of little children ! 

2. I would urge the duty of self-examination. Let 
each inquire, have I experienced a change of heart ? — 
— am I a little child ? — are old things done away ; and 
all become new? Have I felt my ruin — bowed to 
God — acknowledged his justice ; and accepted of 
Christ ? 

Let those who can answer in the affirmative, give 
thanks to the Redeemer. Devote to him your hearts, 



Conversion. 26J 

your services — your all. Christians, cast away your 
pride. Can you love the thorns that made your Sa- 
viour Meed ? Be humble in imitation of his example. 
Think how he hath condemned the pride of human 
glory. 

3. Let the stupid and unconverted awake, and 
earnestly seek converting grace. Your situation is 
alarming. Delays are dangerous. Time and oppor- 
tunity are uncertain; and all your resolutions of fu- 
ture repentance, harden you in sin, and place you 
the farther from heaven. O never be at rest with 
yourselves, until at peace with Christ. " Seek the 
Lord while he may be found ; call upon him while he 
is near. Let the wicked forsake his way, and the 
unrighteous man his thoughts, and let him return unto 
the Lord, and he will have mercy upon him, and to our 
God, for he will abundantly pardon. r? 



SERMON XXIX. 

THE SANCTION OF THE GOSPEL, 

Mark xvi. 16. 

He that believeth and is baptized, shall be saved ; but he 
that believeth not shall be damned. 

' l he great controversy between God and man is 
here closed. Who are the objects of hrs favour, and 
who of his wrath — who shall be saved, and who final- 
ly lost, is for ever decided by the highest authority. 

The text follows the commission which Christ gave 
his apostles — " Go ye into all the world, and preaeh 
the gospel to every creature." Let Jews and Gen- 
tiles be taught the precepts of the gospel. Some shall 
be convinced, believe, and be saved — others remain 
obstinate, disbelieve, and be damned. 

DOCTRINE. 

Faith is the term of salvation. I will inquire, 

F. What is faith? 

II. The reasons of the doctrine ? 

1. What is faith — and how distinguished from unbe- 
lief? Observe, we are here upon the subject of the 
gospel. This is the thing to be believed. " Go — 
preach the gospel to every creature — he that believ- 
eth — the gospel — and is baptized, shall be saved." 
The gospel is the revelation of Jesus Christ ; and it is 
of the highest interest. It brings life and immortality 
to light ; but in a way which directly crosses the feel- 
ings of the human heart. Christ crucified, was to the 



The sanction of the Gospel. 2<J3 

Jews a stumbling-block, and to the Greeks, foolish- 
ness. It is hard for selfish creatures to believe that 
God will ever inflict such a punishment as he threatens. 
The gospel counteracts all the feelings of the sinner's 
heart. It exalts God on the throne, as one that will 
not overlook the least transgression. He offers to 
pardon sinners freely, but not from love to their cha- 
racters. The gospel represents him as substituting 
his Son, and laying on him the sufferings which they 
deserve. " He bare our sins in his own body on the 
tree," — that, in this awful exhibition, all might see 
how God views his law, and feels towards sinners. 

" Justifying faith is a saving grace wrought in the 
soul by the Spirit of God, whereby we receive Christ, 
as he is revealed in the gospel, to be our prophet, 
priest, and king — trust in and rely upon his righteous- 
ness alone for justification and salvation. This faith 
produces a sincere obedience in the life and conver- 
sation. It has a prevailing influence upon the will ; 
— it draws the affections, and renders the whole man 
^sequious to the gospel. We are justified by faith, 
not formally, as if it were our righteousness, or the 
meritorious cause of our justification before God ; but 
instrumentally and relatively, as it apprehends and 
applies to us, the righteousness and blood of Christ 
which is the object of faith, and which alone cleanses 
us from all sin, and renders us acceptable to God."* 

This is the distinguishing nature of saving faith — the 
genius of the gospel. Sinners are averse to such a 
gospel— -utterly opposed to this method of justifica- 
tion. It condemns all their natural views of God, and 
of themselves ; and overthrows what they conceive to 
be their highest interests. They choose rather to 
believe that Christ came more from regard to the 
sinner's good, than to the glory of God, and the ho- 
nour of his law ; — that he suffered in our stead, be- 
cause God was unwilling to execute his threatening!? 
upon the wicked ; — that he came to procure- a par- 



268. The sanction of the Gospel. 

tial repeal of the law, on account of the weakness and 
imperfection of man. 

Between this and the real gospel, the distinction is 
plain. This exhibits God as worthy of honour from 
all rational creatures, on penalty of damnation. That 
makes God surrender his prerogatives, in accommoda- 
tion of sinners. This view of the gospel they love 
and readily embrace. On this ground, they often 
think that they love God, and are united to Christ, 
This, however, is not a belief in the true revelation 
of Jesus Christ. That faith which the gospel requires, 
and which entitles to eternal life, cordially embraces 
the whole plan of salvation. It works by love — im- 
plies repentance, mortification of sin, acquiescence in 
the divine justice, and acceptance of Christ, as the su- 
preme object of faith, I inquire, 

II. The reasons of the doctrine — or why believers 
shall be saved, and unbelievers damned ? 

This is not chiefly because believers are virjtafc 
ous, and unbelievers vicious. Though it is true that 
faith in Christ is a holy, and unbelief a sinful exer- 
cise, yet the believer is still a great sinner. Faith 
does not diminish his guilt. He justly deserves dam- 
nation for his daily sins. This he feels and acknow- 
ledges, or he is a stranger to his own heart, and to the 
evil of sin. Probably some believers, in point of per- 
sonal guilt, really deserve more punishment, than some 
unbelievers. Doubtless, Paul in the realms of glory, 
feels that he has sinned more, and is more deserving 
of punishment, than many of his cotemporaries who are 
lost. He never rested the hope of his salvation on the 
merit of his faith. This would destroy the idea of 
salvation by grace, and reduce the gospel to the terms 
of the law. It would also strip the law of its glory. 
The law says, " The soul that sinneth, it shall die. 
Cursed is every one that continueth not in all things 
written in the book of the law to do them." A gos- 
pel, therefore, which should offer salvation to belie v 



The sanction of the Gospel. 269 

?rs, on account of the merit of their faith, and threaten 
damnation to unbelievers, because they are greater 
sinners than believers, would destroy the original, 
eternal law of righteousness. If the gospel be such, 
then, all that Christ hath done to establish the law is 
useless, and the highest degree of piety would consist 
with a total disaffection to the strictness of the law. 
That pretension to piety which rests on the excellence 
of faith, for the acceptance of God, is one of the vain- 
est pretensions, and, perhaps, one of the most com- 
mon delusions. — But positively ; 

1 . It was evidently the design of Christ, to make 
the most complete display of the mercy and the jus- 
tice of God. This could not be made without the sal- 
vation of believers, and the damnation of unbelievers. 
This therefore is reasonable. The atonement of 
Christ is indeed sufficient for all mankind. " He 
gave himself a ransom for all. He is the propitiation 
for our sins, and not for ours only, but for the sins of 
the rohole world." The Scriptures abundantly assert 
the sufficiency of the atonement* It was infinite* 
But if believers and unbelievers, friends and enemies, 
were all alike saved, where would be the justice of 
God ? His mercy would operate against his justice, 
according to the wishes of the wicked. 

To illustrate the reasonableness of the doctrine* 
this idea ought to be kept in mind, that, the atonement 
of Christ alters not the sinner's character or desert. 
It is no less reasonable, and suitable, that God should 
punish the wicked. On the contrary, the death of 
Christ shows this truth in the clearest light. He as- 
sumed humanity, wrought miracles, taught divine doc- 
trines, and made himself an offering for sin, to teach 
the universe the justice of God in punishing the sin- 
ner. Christ made the inference, when on his way 
to the cross. " If they do these things in a green tree, 
what shall be xlone in the dry ?" It is, therefore, as 
evident from the atonement, that unbelievers shall be 
damned, as that believers shall be saved. By the 
atonement, we see the evil of sin, in the view of God* 

23 * 



y 



270 The sanction of the Gospel 

It declares the righteousness of God in saving the be- 
liever, and equally so when he destroys the unbeliever. 
Hence we read, that " Jesus Christ gave himself for 
sin, to condemn sin in the flesh" It was the design 
of God to show by the death of Christ, his fixed deter- 
mination to execute his threatenings. This part of 
His character, mankind would not believe — but He 
hath proved it by the sufferings and death of his Son. 
Ifany notwithstanding, will refuse to believe, it is an 
additional reason why they should be damned. 

2. Because it is the only possible way, to bestow a 
proper tribute of honour and glory upon Jesus Christ. 
This was the covenant of redemption between the 
Father and the Son, that he should have the govern- 
ment and disposal of this world ; to raise to complete 
happiness all true believers, and punish all unbelievers 
according to their deserts. Hewce we read, " He 
shall see of the travail of his soul and be satisfied. 
Therefore will I divide him a portion with the great, 
and He shall divide the spoil with the strong, because 
He hath poured out his soul unto death." This re- 
fers to a covenant between the Father and the Son. 
The salvation of believers is essential to the fulfilment 
of this covenant — the promised reward of Christ's 
sufferings and death. This is also more plainly de- 
clared in the eighty-ninth Psalm. " I have made a 
covenant with my chosen ; I have sworn unto David 
my servant, thy seed will I establish for ever, and 
build up thy throne unto all generations." David 
was a type of Christ. He personated the Redeemer, 
and what is here spoken of him, more emphatically 
applies to Christ. From respect to David, Israel en- 
joyed temporal blessings ; and from respect to Christ, 
all believers will enjoy the kingdom of heaven. The 
apostle, on the same subject, evidently makes Christ's 
lordship and universal dominion the fulfilment of this 
covenant. " He humbled himself and became obe- 
dient unto death, even the death of the cross — where- 
/ore, God hath highly exalted him, and given him a 
name which is above every name : that at the name 



Ike sanction of the Gospel. 271 

of Jesus every knee should bow, of things in heaven, 
and things in earth, and things under the earth, and 
that every tongue should confess that Jesus Christ is 
Lord, to the glory of God the Father." 

A grand object of Christ's government, on the plan 
of redemption is, through his own merits, to give re- 
pentance and faith to multitudes ; and having made 
them his friends, to grant them remission of sins, and 
crown them with immortal glory. This was the joy 
set before him, which encouraged him to endure the 
cross and despise the shame. 

3. This doctrine is reasonable, because believers 
are united to Christ, but unbelievers are totally- 
alienated from him. The apostle speaking in the 
name of believers, says, " We are members of his 
body, and of his flesh, and of his bones •,"— that is, we 
are wrought into his image, and, united to his interest 
and family. Believers are in themselves deformed 
and odious in the sight of God : but they renounce 
themselves and put on Christ. They come under 
his shield and banner, and plead every thing for his 
sake. Christ is dear to the Father, and God can, for 
his sake, freely give them all things. Believers are 
Christ's brethren, whom he hath redeemed, sancti- 
fied, and adopted. They are Christ's beloved ; and 
Christ is God's beloved. For his sake it is proper 
that they should be cleansed from all impurity, and 
received to the great family of heaven. But there is 
no such reason, why unbelievers should be saved. 
Christ has foretold their final plea — " Lord, Lord, 
open unto us — we have eaten and drunk in thy pre- 
sence, and thou hast taught in our streets. But He 
shall say, I tell you I know you not, whence ye are ; 
depart from me, all ye workers of iniquity." You 
never had true faith in me. You are still selfish. 
You neither accept the punishment of your iniquities 
— acknowledge my righteousness — nor enter into my 
cause. Your very pleas, founded on your own good- 
ness, are against you. You are vile and odious in 
heart, and driven hither, only by slavish fears. " I 



2f2 The sanction of the Oospel 

have stretched out my hand and no man regarded — 
therefore I will laugh at your calamity ; I will mock 
when your fear cometh." 

4. It is reasonable and proper that believers should 
be saved, and unbelievers damned, because the for- 
mer only are capable of enjoying heaven. Believers 
delight to see God on the throne of his holiness, dis- 
pensing rewards and punishments, most effectually to 
secure the general good. They acknowledge their 
desert of hell, and rejoice that they are saved, only 
through Christ, They feel, that if God were to show 
them mercy, on their own account, the general good 
would be lost — sinners would triumph — God's glory 
be tarnished — his government despised. Thus be- 
lievers delight in God, and the happiness of heaven, 
as revealed in the gospel.— Unbelievers have differ- 
ent feelings. When they look at a God of holiness 
and justice, they are disgusted, and totally averse to 
submission. They do not approve of his wrath, 
which is revealed from heaven against all unright- 
eousness. They do not believe, that they deserve 
eternal torments ; and they desire not heaven, unless 
obtained by their own merits. Were the gate of 
Heaven to be opened, and they invited to enter ; — 
on seeing the employments of that world, and the 
character of Him " who sitteth upon the throne" — 
they would shrink back with disgust and horror. 

This is evident from facts. Christ's church is open, 
and all unbelievers are invited and commanded to 
believe and enter. The church on earth is often 
called, the kingdom of heaven* It is the nursery for 
heaven, and bears some faint resemblance to the so- 
ciety of saints and angels above : and the more any 
church has this resemblance, by the purity of its doc- 
trine and discipline, the more disgusting is it to un- 
believers. To be restrained by such rules, they can- 
not, and will not consent. It is superstition, arro- 
gance, and righteousness overmuch. They dislike 
and refuse the connexion, and risk the consequences. 
What then shall we say ? We are all hastening from 






The sanction of the Gospel 278 

the stage of life, and there is no middle state between 
earth and heaven, or between heaven and hell. Be- 
lievers are expecting and desiring the enjoyments of 
heaven — unbelievers as sincerely despise them. Be- 
nevolence makes no part of their religion. God, the 
eternal source of benevolence, is contemned, and his 
mercy, if possible, more abhorred than his justice. 

5. Should unbelievers be saved, it would produce 
confusion and discord in heaven. This is evident 
from the strife and uproar with which this world is 
filled, by the selfish and turbulent passions of the 
wicked. It is, sometimes, the desire of believers to 
depart, and be w T ith Christ in heaven ; and the grand 
reason is, that, " there the wicked cease from trou- 
bling, and there the weary are at rest. 55 But unless 
the wicked cease from troubling, there would be no 
rest in heaven. This w r orld is a place of contention, 
and it arises from the wicked. Christ assured his dis- 
ciples, that the world, meaning unbelievers, would 
hate and persecute them. Here, i; all who live god- 
ly in Christ Jesus shall suffer persecution. 55 But can 
we believe that discord and persecution will finally 
encompass the throne of God ? From a state of un-= 
mingled happiness, therefore, every unbeliever must 
be excluded. 

But, says the caviller, could not God end this con- 
fusion, by humbling every heart in submission ? I ask, 
in reply, whether there is any evidence that God will 
do this ? His power is not the question, but his pur- 
pose. It is consistent w r ith the power and goodness 
of God, to fill this world with calamities ; — and the 
same God, in the most solemn manner declares, that 
unbelievers shall be damned — that they shall die in 
their sins, and go away into everlasting punishment. 
;4 What if God, willing to show his w r rath, and make 
his power known, endureth w T ith much long-suffering, 
the vessels of wrath, fitted to destruction ? 55 Suppos- 
ing yourself a vessel of wrath, what can you object to 
God. ? You are an enemy to his character — you hatr 



274 The sanction of the Gospel. 

heaven — you have no desire to be converted. You 
have your choice. If you were to cry to God to ex- 
ert his power, you would entreat, riot to be humbled, 
but exalted — not to be saved from pride and ambition, 
but to have them gratified. But as much as He hates 
and punishes sin, He loves holiness, and seeks the hap- 
piness of his kingdom. God will, therefore, be glori- 
fied in your destruction. 

INFERENCES. 

1. I infer that it is the immediate duty of all men 
to believe on Jesus Christ ; and it is a condemning 
sin to live a moment in unbelief. Our great obliga- 
tion to the duty, is clearly inferred from the solemn 
language of the text ; He that believeth and is baptized, 
shall be saved, and he that believeth not shall be damn- 
ed. As baptism is an outward sign, and not the thing 
signified — the seal of the righteousness of faith, and 
not the instrument — it has been unnoticed in this dis- 
course. But salvation or damnation is connected 
with faith or unbelief, and declared to be the inevita- 
ble consequence of the preaching and the hearing of 
the gospel. If then, in every instance, damnation at- 
tends unbelief, we are under the highest obligation 
immediately to believe. 

But, says the impenitent, I have no heart to believe, 
according to your definition of faith, and I cannot alter 
my own heart. This is only saying, that you have no 
faith. The faith of the gospel is an exercise of the 
heart — " it works by love. With the heart man be- 
lieveth unto righteousness." Your having " no heart 
to believe," involves the guilt of unbelief. Here lies 
all the criminality. You blame only a bad heart. 
You will excuse the most injurious conduct, when you 
find the heart was not in it. And will you plead in 
excuse for enmity to Christ, that the heart is in it ? 
Is any moral act unconnected with the heart ? Your 
making unbelief an excuse for itself, is acknowledging 
that you have no excuse. Do you excuse the mur- 



TJie sanction of the Gospel 2J 3 

derers of Christ ? It was as difficult for them to be- 
lieve, as it is for you. They hated Christ from the 
heart. For this you condemn them. Be consistent, 
and condemn yourself. Build not on so slender a de- 
lusion. Your feet are on slippery places, and will 
soon slide. The command of Christ is, to believe. 
And as Israel could not enter into Canaan because of 
unbelief, for the same reason you cannot enter into 
Heaven. All other sins will not condemn you, if un- 
attended with this. " There is no condemnation to 
them that are in Christ Jesus. He that believeth shall 
be saved.*** 

2. I infer that the terms of salvation are easy and 
gracious. Our subject teaches that there is nothing 
meritorious in faith : and, to our astonishment, Christ 
promises heaven to the smallest degree of friendship. 
Every one who has forsaken houses, or the least 
worldly good — who has so much as given a cup of 
cold water to one of the least of his disciples, from 
love to his Master, shall receive, in the world to come, 
everlasting life. Astonishing grace ! Can we desire 
heaven on easier terms ? Besides, God is multiply- 
ing invitations, and impressing truth upon the con- 
sciences of sinners. Christ's ambassadors are pray- 
ing them, as though God did beseech them, that they 
would be reconciled. Yet, sinners are distrusting his 
mercy, and refusing to obey. In their view, Christ 
requires too much. He requires faith, without giv- 
ing them a heart to believe. They dislike the terms, 
though one degree of love to Christ will secure eter- 
nal life. How unreasonably wicked is sinners' con- 
troversy with God ! If they maintain it a little longer, 
they will feel his wrath, and learn by awful experi- 
ence the damning nature of unbelief. But, sinners, 
if you will only love the truth, and condemn your- 
selves, you shall be saved from wrath, and find, in this 
life, an unfailing source of comfort, in the gracious pre- 
sence of the Lord Jesus Christ. If you enter into 
the fold by Him, who is the door, you " shall go in and* 



276 The sanction of the Gospel 

out and find pasture," and with your dying breath, 
shout the triumphant song, " O death where is thy 
sting— O grave where is thy victory ? The sting of 
death is sin, and the strength of sin is the law — but 
thanks be to God, who giveth us the victory, through 
our Lord Jesus Christ." Amen. 



SERMON XXX. 

RECONCILIATION TO GOD, 

2 Corinthians v. 20. 

A'ozv then we are ambassadors for Christ, as though God 
did beseech you by us : we pray you in Christ/ s stead. 
be ye reconciled to God, 

Ix a former discourse,. I have treated on the sub- 
ject of conversion ; but principally as respects the 
preparatory process, and its consequent fruits and ex- 
ercises. 

The design of this discourse, is to elucidate the na- 
ture and necessity of that change of heart which pro- 
duces reconciliation to God ; in order to the exercise 
of the Christian spirit — the discharge of Christian du- 
ties ; and the enjoyment of the Christian hope. 

The inquiries before us are three. 

I. How doth God effect the sinner's reconcrlia 
tion? 

II. What is implied in being reconciled to God ? 

III. The necessity of this reconciliation. 

I. How doth God effect the sinner's reconcilia- 
tion ? 

This we are informed in one comprehensive word. 
i; That God was in Christ, reconciling the world 
unto himself." It is only in Christ, that Jehovah is 
a God of salvation. The Christian's hope rests whol- 
ly on this. Without the mediation of Christ, no sin- 
ner could escape the wrath to come. For this reason 

t4 



:7S Reconciliation to God. 

it is expressly asserted, "Other foundation can no 
man lay than that is laid, which is Jesus Christ, 
There is no other name given under heaven among 
men, whereby we must be saved," Consistently with 
his perfections, God could bestow no favour upon 
mankind, either spiritual or temporal, but through 
the mediation of his Son. 

In consequence of the atonement, the penalty of the 
law is suspended, and the sinner placed in a state of 
probation. All needed temporal benefits are furnish- 
ed — means instituted — the word given ; and the am- 
bassadors of Christ commissioned to proclaim the glad 
tidings of salvation, and beseech sinners in Christ's 
stead, to be reconciled to God. 

Through the mediation of Christ, God also bestows 
his Spirit to accompany his word and succeed the 
means of grace. By thus uniting us to Christ, we be- 
come branches in him, the true vine, living members 
of his glorious spiritual body — partakers of the benefits 
of his righteousness, and joint heirs with him, who is 
the heir of all things. 

II. What is implied in being reconciled to God ? 

1. Negatively. It implies no change in God. 
He is invariably and eternally the same. " He is of 
one mind." 

Reconciliation implies a change in that being, who 
is reconciled. But there is no change of affection in 
God, and He is never spoken of in scripture, as being 
reconciled to the sinner, but always as reconciling the 
sinner to himself. In the connexion of the text, which 
we have considered, the word is used in this sense, in 
three verses successively — " Who hath reconciled us 
unto himself — reconciling the world unto himself — 
Be ye reconciled unto God." It is a wrong idea that 
God becomes reconciled to the sinner, when he par- 
dons him, and works faith in his heart. God is immu- 
table. In Him there is no possibility of change. The 
redeemed sinner is the object of God's eternal elect- 
ing love. He as really loves the elect sinner before, 



Reconciliation to Hod. 

^s after his reconciliation. He loves him as one 
chosen to be a member of Christ, which is the only 
way of acceptance. God loved him from eternity, 
and this is the cause of his actual union to Christ in 
time. In proof of this point, see Rom. ix. 11 — 14. 
u For the children being not yet born, neither having 
done any good or evil, that the purpose of God accord- 
ing to election might stand 5 not of works, but of him 
that calleth. It was said unto her, the elder shall 
serve the younger. As it is written, Jacob have I 
loved, and Esau have I hated. " See also that declara- 
tion of the Most High by the prophet Jeremiah. " I 
have loved thee with an everlasting love — therefore, 
with loving-kindness have I draw r n thee. n Remem- 
ber, it is God in Christ who reconcileth the world unto 
himself. God in Christ loved the elect sinner from 
eternity ; and it is only in Christ that He hath any 
complacence in the sinner after his conversion. 

2. Positively. To be reconciled to God, implies a 
great and radical change in the sinner ; — as great as 
is the difference between hatred and love. It implies 
that, before reconciliation, the sinner is at enmity 
w r ith God, and wholly opposed to his character and 
law r . If he were not, there would be no propriety in 
speaking of his being reconciled, or exhorting him to 
it. He has that already in which reconciliation con- 
sists. 

It is plain that the command and exhortation are 
addressed to enemies — for reconciliation implies 
friendship and agreement ;— and their becoming re- 
conciled is their ceasing to be enemies. It implies 
a real conformity of heart to the character of God, 
and all those duties which arise from their relation 
to him, as creatures and as sinners. 

This principle is extensive ; as it has respect to a 
great variety of objects and relative duties. But it is 
all expressed in one comprehensive term — supreme 
love to God. 

The man thus reconciled, is disposed cheerfully tp 



280 Reconciliation to God. 

take his proper place, and give God the throne. He 
has such a sense of the criminality of his former oppo- 
sition to God, that he sees and acknowledges His right- 
eousness in the threatenings of his law, and that He 
would be perfectly just in making him a monument of 
His eternal wrath. He therefore acknowledges his 
guilt — exercises repentance towards God, and sub- 
mits himself unconditionally into his hands. Again. 

He loves the Saviour, who hath taken the part of 
God, in utterly condemning the sinner, and magnifying 
and honouring the divine law, by his obedience unto 
death. The mediatorial character will appear love- 
ly and glorious in the view of him, who is reconciled 
to God. From the sense of his own character as a 
transgressor of the holy law, and deserving eternal 
punishment — he feels his dependence on mercy, and 
puts his trust alone in Christ, as the " end of the law 
for righteousness." Such are the nature and distin- 
guishing exercises of reconciliation to God. 

Were it necessary, I might enlarge on this branch of 
the subject, and trace the operation of this divine prin- 
ciple, through the various relations of being. Do 
this, fellow-sinner, in your own meditation, and come 
to an immediate compliance with the duty enjoined. 
Your conscience is with me in the exhortation. Con- 
sider the glory and goodness of God ; — what He hath 
done for your salvation ; — what means He hath used, 
and is still using, to bring you to duty, and compli- 
ance. Have you any cloak for impenitence ; or the 
least possible reason for remaining another moment 
unreconciled to God ? Oh then, as an ambassador 
for Christ, as though God did beseech you, 1 pray you 
in Christ's stead, be ye reconciled to God. Let in- 
terest as well as duty enforce the exhortation, and 
consider ; 

III. The necessity of reconciliation to God. 

To illustrate this, I might offer many observations 5 ^ 
but I shall content myself with two. 



Reconciliation to God. 281 

1. Without reconciliation to God, you cannot be 
prepared for death. 

" It is appointed unto men once to die ;" — and 
we know not when our Lord and Master will call us 
hence. Death is a most important event ; as on this, 
our state will be immediately and unalterably fixed. 
How awful to be cut down in our sins, while our 
hearts, and our hopes are upon the world 5 — to leave 
every thing we love ; — be deprived, at one stroke, of 
every comfort; and have nothing before us, but a " fear- 
ful looking for of judgment, and fiery indignation. 9 ' 

2. Without reconciliation to God, no man can be 
prepared for heaven. 

This is a consideration of infinite moment. It is a 
truth obvious to the meanest capacity, that contrary 
dispositions, can have no mutual enjoyment*. Unless 
the image of God be impressed on our hearts, we 
shall have no pleasure in contemplating his character., 
nor any satisfaction in his service. , What communion 
hath light with darkness ; or, " what concord hath 
Christ with Belial ?" An unholy heart is enmity 
against God ; and has no pleasure in the performance 
01 duty. Self is all we love or serve. Destitute of 
the image of God, we are wholly unqualified for com* 
munion with him. From this enjoyment, we are ex- 
cluded by the nature of things ; were there no penal- 
ty annexed to guilt. Admitting that unreconciled 
sinners might enter into heaven, what happiness could 
Heaven afford them ? They and the inhabitants of 
that holy place, would be utter strangers to each other. 
And what qualification would they possess for the en- 
joyment of God ? Can he, who through life is con- 
stantly saying, Depart from me ; I desire not the know- 
ledge of thy ways — have fullness of joy in the presence 
of God ? Will the " mouth that is full of cursing and 
bitterness," relish the raptures of eternal praise? 
Could he rejoice with the general assembly, and 
church of the first-born in shouting " Worthy is the 
Lamb that was slain, to receive power and wisdom, 
and honour and glory and blessing : for thou hast re- 

24 * 



-82 Reconciliation to God* 

deemed us unto God, by thy blood, out of every kin- 
dred and people and tongue and nation, and hast made 
us kings and priests unto our God ?" This ascription 
would be a lie on his tongue — a never-dying worm in 
his soul — a fire which he could never quench. The 
presence of a despised and rejected Saviour, would be 
a torment insupportable — the bright regions of glory 
would be hell — the hallelujahs of heaven, the groans 
of despair. 

APPLICATION, 

1. I infer that the unreconciled are wretched* 
There is nothing in the character of God, that is 
agreeable to them ; — nothing in the laws of his king- 
dom, suited to their interests ; — nothing in his govern- 
ment according to their wishes. Miserable wretches ! 
what can they enjoy ? Christ's kingdom has no good 
in it for them. There is nothing in them, which 
God beholds with complacency. They are enemies 
to his character, and He to theirs. If they die here, 
their destruction is certain. 

2. A careful attention to the word of God, with a 
conviction of its truth, would destroy their comfort. 
Hence the Bible is so much neglected. Men find no 
pleasure in reading it. The more they attend to it, 
the more they find it opposed to their views and in- 
terests. All the scriptures concerning God — Jesus 
Christ, and the terms of salvation ; are painful to the 
carnal heart. 

We see by the conduct of mankind, that their minds 
are full of prejudice against divine truth. There is 
every temptation to the proud and carnal heart, to 
pervert or reject it. No wonder that its most impor- 
tant doctrines, are the objects of numberless cavils. 
No wonder that they have so many enemies ; for no- 
thing but the force of irresistible evidence, together 
with Almighty power, could have preserved the Chris- 
tian religion, in such a world as this. 



Reconciliation to God. 283 

3. Let all seriously consider the danger of continu- 
ing unreconciled to God. How soon you may be 
called to your final account, you know not — but if in 
your present state, you are undone — undone for ever. 
Let me ask, have you no fears — can you be wholly 
unconcerned about futurity ? In some serious re- 
flecting hour, does not this thought pierce you like a 
dagger ? — OA, what will be the end of my present course 
— what become of me when I die? — Give it free indul- 
gence, however unwelcome. Do not shut out God 
and salvation from your hearts ; — trifle not with eter- 
nity. Cheat not yourselves of happiness. Seal not 
your everlasting ruin. Meditate upon the awful reali- 
ties of your situation. Awake out of sleep. Arise 
from the dead. Repent without delay. I pray you 
in Christ's stead, be ye reconciled to God. 



SERMON XXXI. 

THE SOVEREIGN OPERATION OF THE SPIRIT. 



John iii. 8. 






The wind bloweth where it listeth ; thou hearest the 
sound thereof, but canst not tell whence it cometh and 
whither it goeth} so is every one that is born of the 
Spirit. 

The method of the Spirit's operation in the new 
birth is here described. Our Saviour was conversing 
with Nicodemus upon this subject, and correcting his 
gross and erroneous conceptions, who seemed to think, 
that, the kingdom of God came with observation. 
This mistake is common with the unrenewed. Un- 
accustomed to look beyond a second cause, they feel 
not the necessity of divine influence. They not only 
exclude God from their hearts, but, as far as possible, 
from the universe. 

Our natural state is that of spiritual death and abso- 
lute dependence on God, for life. This is the spirit 
of the Saviour's instruction in the memorable passage 
before us. Man must be the subject of a great change. 
He must be born of the Spirit. 

DOCTRINE. 

The Spirit of God is a sovereign agent, in renewing 
the souls of men* 

In discussing this subject. I shall, 

I. Examine the similitude in its natural properties. 

II. Consider its spiritual application. 

III. Explain and vindicate the doctrine. 



Sovereign operation of the Spirit. 285 

I. I am to examine the similitude in its natural pro- 
perties. 

The same ligure, is used in many passages of scrip- 
ture, and of all material things, the wind, is most tit to 
represent spirit. This appears to have been the gene- 
ral sense of mankind ; for the same word* in the ori- 
ginal, signifies either wind or spirit. 

The properties of the Spirit expressed by the simili- 
tude of wind, are various and worthy of notice. The 
consideration of a few, may assist more clearly to un- 
derstand the beauties of the text. 

1. The wind is active. 

Action is necessarily connected with the idea of wind. 
Wind is air in motion. So action is essential to spirit. 
We can form no other idea of our own souls, but as 
thinking, conscious existences, — always in exercise. 
So of the great Eternal Spirit. In the creation of the 
material world, when " the earth was without form and 
void, and darkness was upon the face of the great deep 
— the spirit of God moved upon the face of the wa- 
ters. " So in the new and spiritual creation, from the 
chaos of apostasy — the Spirit of God moves upon the 
soul, transforming, enlightening, and quickening it to 
life. 

2. The wind is searching and penetrating. 

This, in an eminent sense, is a property of the Divine 
Spirit. " For the Spirit searcheth all things, yea, even 
the deep things of God. The word of God is quick 
and powerful, and sharper than any two-edged sword ; 
piercing even to the dividing asunder of the soul, and 
spirit, and of the joints and marrow ; and is a discern- 
er of the thoughts and intents of the heart : neither is 
there any creature, that is not manifest in his sight — 
but ail : hirgsare naked, and open to the eyes of him, 
with whom we have to do." 



286 Sovereign operation of the Spirit. 

3. The air is the medium of light. 

It greatly assists our sight in the discernment of sen- 
sible objects- The Spirit of God, is not only the me- 
dium, but the Author, the Father and Fountain of all 
light, both natural and spiritual. He dispels our dark- 
ness and gives the light of God's countenance to the 
soul. He enables us to see our own characters — the 
character of God, and of Jesus Christ, in a true light. 
" When he, the spirit of truth is come, he will guide 
you into all truth." The same Spirit who first caused 
the natural light to shine out of darkness — which said, 
" Let there be light, and there was light," causes the 
gospel to shine into the heart of the sinner; "to give 
the light of the knowledge of the glory of God, in the 
face of Jesus Christ." 

4. The air is necessary for the support of animal and 
vegetable life. 

Breath is but another word for life. We can live 
no longer than we breathe ; and we cannot breathe 
without air. Such too is our dependence on the Spirit 
of God, for the life of the soul. He gives this life, and 
upholds it by his constant influence. Christ said to 
the Jews, " Except ye eat the flesh of the Son of Man, 
and drink his blood, ye have no life in you." This 
was a hard saying to those that heard it. • " They 
strove among themselves, saying, how can this man 
give us his flesh to eat?" Their carnal views were 
raised no higher, than to the meat which perisheth. 
The Saviour condescended to explain his meaning. 
" It is the Spirit that quickeneth. The words that I 
speak unto you, they are spirit and they are life." 
This is the support of the Christian, by which his spi- 
ritual life is upheld — as his animal life, by the breath 
of his nostrils. Without the spirit of Christ, we have 
no life — we cannot live spiritually, any more than we 
can breathe in a vacuum. " To be carnally minded 
is death — but to be spiritually minded is life and peace. 
If any man have not the Spirit of Christ, he is none of 
his," 



Sovereign operation of the Spirit. 287 

5. The wind is powerful. 

We can neither stop, control, nor direct its course. 
It will conquer the strongest opposition. How 
wonderful the effects of this element! It raises the 
sleeping billows like mountains to the skies : Hurri- 
canes level the most stately buildings to the ground, 
and lay whole cities and plantations in ruin. " God 
hath his way in the storm, and whirlwind ; and in the 
great deep his footsteps are seen." But the wonders 
of God^s power, in regenerating the soul, are great- 
er than in all his other works. Emphatically, in the 
day of his power, his people are made willing. What 
an obstinate resistance is there to the Spirit, effecting 
the new birth ! Such a resistance, as omnipotence 
only can conquer. What bulwarks of atheism and 
unbelief, does the sinner throw up, to fortify, and 
render his castle impregnable! But, when God 
breathes upon the soul, by the power of his Spirit, 
every thing falls before it. When God makes bare 
his arm, he humbles the proudest heart. The moun- 
tain is levelled to a plain. 

6. The wind is purifying and salubrious, 

A stagnant air becomes putrid, and generates dis- 
ease. A passing, lively wind, dispels the noxious va- 
pours, and renders the air pure and elastic. How re- 
freshing is the cool breeze, under the intense heat of 
a summer's sun. Much more refreshing are the in- 
fluences of the Spirit. These have a most cleansing 
and salubrious effect ; dispelling unbelief, and purify- 
ing the soul from sin. The Spirit enlivens and sweet- 
ens the affections, and corrects the sinful propensities. 
The soul becomes healthy, strong, and active, in the 
graces of the Spirit. 'As the gentle breeze enkindles 
the fire, so the Spirit fans the flame of divine love in 
the heart. 

7. The wind is free. 

The windbloweth where it listcik. We can prescribe 
no rules to its motions. It comes from any quarter, 
and visits all places. Now it is in sudden, violent 



-28S Sovereign operation of the Spirit, 

gusts — then as suddenly gone. Sometimes, gradual 
in its approach, it continues and increases for days to- 
gether; — then, as gradually abates. Often its course 
is in a narrow vein — and as often it spreads and fans 
the whole region. 

8. The wind is invisible and discerned only by its 
effects. 

Its cause is hidden and unknown. " The wind 
bloweth, where it listeth ; thou hearest the sound 
thereof, but canst not tell whence it cometh, nor 
whither it goeth." If we did not hear the sound, and 
notice the effects of the wind ; we should not know 
that it blew. Thus too, the kingdom of God cometh 
not with observation. In this, as in all his other ways, 
God works like himself. " It is the glory of God to 
conceal a thing ;" and his ways are unsearchable. 
Though invisible, he is ever present. His agency is 
discovered only by his works. At a humble distance, 
we may trace the footsteps of the great Invisible ; — 
but how he exists, and how he works, is beyond the 
ken of finite minds. 

These several properties of the spirit are illustrated 
by those of the wind — it is active — searching and 
penetrating — the medium of light — necessary to lift — 
powerful and uncontrollable — purifying and salubrious 
— free in its motions ; and invisible in itself Let us 
now more minutely trace the operations of the Spirit, 
in his renewing influences upon the souls of men, by 
making ; 

II. A spiritual application of the similitude. " So 
is every one that is born of the Spirit." 

In the operation of the Holy Spirit, effecting the 
renovation of the soul, he so influences the passions, 
and works upon the secret springs of the heart, that 
the creature cannot distinguish the operations of the 
Spirit from his own exercises. The Spirit acts upon 
the soul, by putting it in action. He actuates the will, 
which is ever free, by giving efficacy to means and 
motives. The exercises of grace, in the renewed 



Sovci'eign operation of the Spirit. 28!,' 

mind, though the immediate fruits of the Spirit, are 
yet the creature's exercises — and he is as active and 
free, as he was in the exercises of his carnal heart. 
The Spirit teaches him his dependence, by the man 
ner and time of his operations. Why he is awaken- 
ed and engaged in religion at one time; and at an- 
other, unconcerned, notwithstanding all his exertions ; 
he can account for, on no principle, but that of abso- 
lute dependence. The same means, by which he i« 
impressed and quickened, to-day — may have noeflect 
to-morrow r . At one time, he may hear unappalled, 
the thunders of Sinai ; — at another, some small inci- 
dent, or an undesigned w r ord, may pierce him to the 
heart. God often shows his power, by making the 
weakest means the most efficacious ; but without his 
agency, all are alike ineffectual. Of this, the sinner 
is thoroughly convinced, before he ceases from an 
arm of flesh, and trusts alone in God. 

From the advance already made in this discussion, 
it is clear, that the subject of regeneration has no im- 
mediate perception of almighty power. There is no 
force upon his feelings — no coercion upon his will. 
He is as free in turning to God, as he ever was in de- 
parting from him. The change is so instantaneous, 
that I do.ubt, whether the subject can ever date the 
exact moment. The feelings too, immediately follow- 
ing the change, do nQt always clearly discover it to 
the mind. The pulse of divine life, beats too feebly 
to be counted. Faith is not discerned. He is not 
yet " light in the Lord," and u filled with joy and 
peace in believing." He is sensible, that his feelings 
are changed ; but he has no idea of its being a saving 
change. His horror, and fears are gone. — He is calm. 
Why, he cannot tell — for, the law is so holy — the 
justice of God shines so brightly — that he must go to 
hell— it is infinitely right that he should ; and he can 
make no complaint if God should send him there* 
But why now so unfeeling : so unconcerned for my own 
salvation. ? Alas I I have lost my conviction, and am 
sinking hack into stupidity ! He is concerned, because 
he is not concerned. He strives in vain to renew his 



'290 Sovereign operation of the Spirit. 

terrors, and regain the distress of conviction. The 
fact is, he has laid down his arms, but not jet received 
the distinct acceptance of the conqueror. When the 
Spirit of God blows upon the soul, — quickens his faith 
and reveals the Saviour ; — he hears the sound of the 
wind. He gains the knowledge of his conversion, by 
its proper and distinguishing effects ; and rejoices in 
hope. He finds that the change has been wrought ; 
though he knows not how, nor when. 

Another cause operating to obscure the evidences 
of grace to the mind of the young convert, is the adop- 
tion of wrong standards of trial. These are either his 
own preconceived notions of the nature of conver- 
sion ; or the exercises of some Christian, in whose ex- 
perience he fully confides. These standards are both 
unwarranted. The former is always deceptive ; — 
the latter never conclusive. The manner of the Spi- 
rit's operation is so greatly diversified, that the expe- 
rience of no two Christians, will exactly agree. The 
sinner is led by a way, which he knows not. In his 
natural state he is ignorant, as well as impenitent. If 
he believe in the reality and necessity of conversion — 
he intends hereafter to be converted ; — and not only so, 
but prescribes the method, and marks out, in his own 
mind, the way and manner, in which it will be effect- 
ed. — He also, views the change to be perfect in degree 
as well as in kind. He thinks the Christian is, in a 
great measure, sinless ; — that unannoyed by spiritual 
enemies, and freed from darkness and doubts, he 
may advance towards heaven, singing hallelujahs all 
the way. Experience only will fully correct the mis- 
take. When he becomes a subject of real conversion, 
he cannot recognise it as such. It does not agree 
with his standard. His awakening, conviction, and 
conversion, are all different from what he expected. 
He has not had that order of exercises, in conviction ; 
nor those lively views and high joys in conversion, 
which some particular Christian has experienced ; — 
and exclaims, I find more wickedness in my heart now y 
than I ever saw before ; — a Christian cannot have such a 
heart. The truth is, grace discloses the corruptions 



Sovereign operation of the Spirit* ~V I 

the heart, lie is to be learning this lesson, through 
life, that the Christian is abominably sinful, and de- 
serving of hell ; and go groaning in spirit with Paul, 
•• () wretched man that I am, who shall deliver me 
from the body of this death ?" 

It is in the moral, as in the natural world ; and the 
holy scriptures abundantly sanction the analogy. A 
very young child is scarcely capable of reflecting 
upon his own existence ; and certainly does not re- 
member the time of its commencement. So the new 
born child of God, weak in faith, and imperfect in 
sanctiiication, cannot easily determine when he first 
exercised true love to God. As he advances in spiri- 
tual life, he will more sensibly discover the change of 
his nature, by the change of his views-, and the pe- 
culiar exercises of the new nature becoming more ap- 
parent. Our Saviour compares the kingdom of hea- 
ven, to " a grain of mustard seed, that, a man'took and 
sowed in his field ; which indeed is the least of all 
seeds ; but, when it is grown, it is the greatest among 
herbs." How it springs and grows, we know not; 
and when it first comes up, it may be difficult to dis- 
tinguish it from other herbs. As it grows larger, it 
becomes more distinguishable. Faith in Jesus Christ 
is evidence of union to him ; and it can be known 
only by its exercises. An inactive faith is no faith* 
Unless it work by love and purify the heart — it is no 
evidence of things not seen. Our evidence of title to 
heaven, from the witnessing spirit of .adoption, is a 
consciousness of the temper of heaven. " Hereby we 
know, that we dwell in him, and he in us, because he 
hath given us of his Spirit. We know that we have 
passed from death unto life, because we love the 
brethren ;" — not, because we know when we were 
onverted. 

Some perhaps, may yet be pondering and pausing, 
How can this be ? Must not they, who experience al- 
mighty power in regeneration, be sensible of the exer- 
tion of that power ? Was not Saul the persecutor, 
made sensible of the power of God, when he was 
struck to the ground, on his way to Damascus ? This 



2Q2 Sovereign operation of the Spirit. 

thought has had a strange effect on mankind in mar 
dern days ; and hence many have been known to fall 
down, as if smitten to the earth with a thunderbolt ; 
and call it, the power of God — considering it the most 
conclusive evidence of regenerating grace. I shall 
not undertake to discuss the merits of this practice; 
but would only remark ; that God deals with us as ra- 
tional, though depraved creatures. In removing the 
veil from our hearts, it is true, we are merely passive. 
The new creation is solely the work of God. But he 
influences us wholly by motives. We are free and 
active in turning ; for, freedom consists in being ac- 
tuated by motives. The moment, God turns us, we 
(urn ourselves. When the mind is so enlightened, 
as to realize, that the enjoyment of God, is the great- 
est good — the will is immediately active in choosing 
it. Yet, how, or when that veil of blindness is taken 
from the heart, we learn only by the light immitted, 
and its consequent effects. We know that the wind 
blows, by hearing its sound, and not from a knowledge 
of its cause. When we awake from natural sleep, 
we know that we have been asleep, and are sensible of 
a change by now being awake ; — but what awakened 
us, we know not. We arc awakened every morning 
by the power of God, or, we should never rise 5 yet 
we are not sensible of the exertion of this power. 
Through the same cause we constantly draw our 
breath — but we gain this knowledge by reason and 
reflection. God's works are transcendently and pe- 
culiarly his own. They are not such as Satan can 
perform. He may tempt to sin. He may vex Chris- 
tians. He has had great power over men's bodies, 
lie may, and often does deceive their souls with coun- 
terfeit conversions — with false light and false joys ; — 
but there is ever something in them essentially distin- 
guishing from the true. 



Sovereign operation of the Spirit. 2pS 

PART M. 

John iii. 8. 

The wind blozveth where it listeth; thou hearest the 
sound thereof, but canst not tell whence it cometk and 
whither it goeth ; so is every one that is born of the 

Spirit. . 

I proceed, as was proposed, 

III. To explain and vindicate the doctrine — thtft 

the Spirit of God is a sovereign agent, in renewing the 
sold. 

This doctrine, however opposed by the insolent 
pride of the human heart ; is confirmed by the most 
abundant proof. It is taught by every circumstance, 
both in the natural and moral world. Every event 
proclaims the sovereignty of God* Were not men to 
the last degree stupid, they could not remain blind to 
a truth, which shines so clearly. We are dependent 
on God, for all that we have, or hope for. " In him 
we live, and move, and have our being." We have 
no power, but what he gives — no sufficiency for the 
exercise of a thought. " Of him, and through him, 
and to him, are all things." 

Experience, certainly proves this doctrine* Out 
of the same family, one is taken and another left* 
Upon what principle can this be accounted for ? 
What is it but the effect of that Power who declares, 
by Jeremiah, (iii. 14.) "I. will take you one of a 
city, and two of a family, and I will bring you to Zion V 7 
Why do we not see and acknowledge the sovereign 
hand of God, in such things, of which we have so many 
examples before us ? Who is it, that thus makes 
mankind to differ from one another ; and effects such 
sudden and remarkable changes in their characters ? 
How many examples may be produced of particular 

25 * 



£94 Sovereign operation of the Spirit. 

families of children, born of the same parents, of equally 
good understanding, and disposition — all having the 
same advantages of education — where a part are im- 
pressed with the importance of religion — filled with 
pungent convictions of sin — and at length savingly 
converted; — while the others, live in the total neglect 
of duties, and contempt of all religion ? 

In accounting for these things, it is vain to reply, 
that some • have naturally a better disposition than 
others f unless we entirely discard scripture, as well as 
experience. The Bible teaches, that the human heart 
is in all, by nature, totally destitute of, goodness. 
But supposing it were not so — and that some were 
naturally better disposed than others ; — who, in this 
case, makes them to differ ? Would not this be equal- 
ly a fruit of divine sovereignty ? The natural sel- 
fishness of the heart operates in a great variety of 
forms ; and for this reason, some appear to have a 
better natural disposition, and even exhibit a sem- 
blance of virtue. Yet these are but selfish streams, 
all flowing from the corrupt heart. It is not necessa- 
ry, that a man should be guilty of gross immoralities, 
to constitute him a sinner — or prove him totally de- 
praved. There is a sin of far greater magnitude, the 
sin of unbelief. Let a man's natural disposition, and 
external deportment, be what they may ; it is certain, 
if behave not faith in Christ, he is wholly an ene- 
my to God. " Whatsoever is not of faith, is sin." 
Hence the power of God, in changing the heart, 
though it be the same in all, is yet in some instances, 
more visibly displayed, than in others. Some he 
brings into his kingdom, through a long course of pre- 
paration — they have been thoughtful, and amiable 
from their youlh, and constant in attending on the 
means of instruction. The change in such, when 
God is pleased to convert them, is not so manifest, and 
the hand of God so clearly seen by others ; though it 
may be by themselves. Many are ready to think, 
that these have made themselves Christians. But, 
when we see the fierce opposers of religion — the open- 
ly scornful and irreligious, " who set their mouth- 



Sovereign operation of the Spirit. 295 

against the heavens;" suddenly arrested — humbled 
and changed ; and with broken hearts made to con- 
their sins — to turn to God ; and by their total 
change of life, give good evidence of their conversion ; 
— when, we see such instances, we have a sensible 
demonstration of the power and sovereignty of the 
Spirit. We must know, that the excellency of the 
power is of God. 

The sovereignty of God appears also, in the time, 
as well as in the manner of conversion. We read of 
some that were sanctified from the womb ; — as Jere- 
miah, and John the Baptist. Some are converted in 
childhood — some in their youth. Some are called in 
at middle age •, and some few in old age. 

A few objections to this doctrine will now be no- 
ticed. 

1. Perhaps it will be objected, that this view of di- 
vine sovereignty, is but the ancient heathen doctrine 
of Fate, dignified w r ith scripture names. 

The most who bring this objection, are supremely 
ignorant of the nature of their own weapon; and hold- 
ing their sword by the point, only cut off their own 
hands. The w r hole weight of the objection lies, in its 
full force, against themselves. Still, however, they 
will use it, as a blind medium, of venting their malice 
against the truth. 

To expose the absurdity and wickedness of this ob- 
jection, it is only necessary to inquire, what is Fate? 
What were the notions of the heathen on the subject ? 
They were these ; — They thought there was some 
power paramount to Jupiter their supreme god — who, 
or what, they knew not— but this power, which they 
called Fate, fixed w r ith absolute certainty, but without 
any wisdom or counsel, all events which take place ; 
and in such a manner, as to leave neither choice, nor 
free agency, to creatures. Thus they fancied a blind, 
unmeaning, arbitrary power, above their Optimus 
Miximus, their Father of gods and men. This was 
the heathen belief — the doctrine of fate. Do we 



296 Sovereign operation of the Spirit. 

trace any resemblance of it in the Christian Theology 
— in the doctrines of election, and divine sovereignty ? 
The scriptures of inspired truth represent the Most 
High God, as the supreme disposer of all things ; 
who, for his own glory, and the greatest good of his 
universe, has from all eternity, established his own 
plan of government, in infinite wisdom ; and eternally 
ordained, that his creatures, in their several spheres, 
shall be perfectly free in all their actions. This cer- 
tainty of events is not fatalism. 

2. Some object to the doctrine of sovereignty, that it 
destroys the free agency of the creature, and makes us 
mere machines. But, do they use words with proprie- 
ty ? If so, this objection is essentially the same as the 
former, and varies only in phrase. First then, let the 
simple question be answered, — what is a machine? — 
A machine is an engine, merely passive, and wholly in- 
capable of volition or choice. Now does the doctrine 
of divine sovereignty carry with it any such conse- 
quences to mankind — any such machinery in their 
moral characters ? We have already seen, that the 
creature is free in turning to God. It is the act of his 
(vee choice; and in the highest and fullest sense, his 
own act. 

This is the only thing implied in coming to Christ. 
If we have any powers but what we have received 
from God, let it be told, where we received them ? 
how did we obtain them ? Christ says, " No man can 
come unto me except the Father draw him ;V — and 
again, u Ye mill not come unto me that ye might have 
life." But a power of acting independent of motives, 
or a self-determining power in the will, of choosing 
what we do not choose, I can have no idea of, as ex- 
isting in any being in the universe. Not to be influ- 
enced by motives, would prove us void of common 
sense, as well as moral goodness. This would be a 
freedom worse than bondage; and make us machines 
in the fullest sense. When a man sees himself in im- 
minent, immediate danger ; and but one, an easy, and 
delightful method of safety before him — can he avoid 



Sovereign operation of the Spirit. 297 

choosing it? — and will he not be perfectly free in so 
doing/ If men can change their own hearts, why do 
they not ? Why, in all our congregations, and through 
the Christian world, is there found such an over- 
whelming majority of impenitent sinners ? In remain- 
ing enemies to God, no rational motive can he pleaded 
—-they incur increasing guilt, and are every moment, 
in extreme danger of eternal perdition. Can any rea- 
son be assigned, but, the want of a disposition ? This, 
be it remembered, is the very thing, in which our 
blame and impotency consist ; — but it is a bar, which 
nothing short of Almighty power can remove. 

3. Another objection will probably be this — What 
encouragement to use means, if after all, salvation de- 
pend on the sovereign agency of God ? I answer, — 
This doctrine furnishes the whole motive, to the use 
of means •, and there could be no encouragement, 
upon any other ground. When Moses brought water 
out of the rock, by smiting it with his rod, was that 
done by the power of Moses, or the virtue of his rod ? 
Yet this means w r as necessary to the end. God works 
by means ; — and he hath appointed means for sinners 
to use : — there is a hope, that when they use them, 
God will give them effect; — but, there is no promise 
to the impenitent, that they shall be converted. If, 
however, God w r ere not a sovereign, there would not 
be the least encouragement to the use of means ; and 
every individual might despair. It is therefore, a 
dreadful perversion of the doctrine, to argue, that if 
we are to be saved, we shall be saved, whether con- 
verted or unconverted ; and if we are to be damned, 
we shall be, do what we can to prevent it ; — and there- 
fore we will do nothing. Such may assuredly expect 
to be damned ; — for, it is certain, that this resolution 
pursued, will land them in perdition. 

In fine, then, we must know and feel, that we are 
ruined, and helpless. There is but one way for our 
escape; and that is through faith in Christ. For this 
salvation, we are wholly dependent on the mercy of 
God. " By grace, ye are saved, through faith, and 



398 Sovereign operation of the Spirit, 

that, not of yourselves, it is the gift of God." To 
make our depravity a release from obligation, and 
an excuse for sin ; is the same as to say, that because 
we are enemies to God, we are not bound to love him. 
This would effectually remove all blame from the uni- 
verse of creatures. 

REMARKS. 

- 

1. We are hence directed where to look, and on 
whom to depend, for salvation. When we consider 
our characters as natural men — when we open our 
eyes upon our danger, impotency, and ruin — sec that 
we have lost the moral image of God — our lives been 
a continued series of sin and rebellion, — that we are 
so opposed to his law, and so attached to sin, that we 
cannot think a good thought, or have one good desire ; 
■ — the question, what shall zee do to be saved? is an in- 
quiry of the first importance. We may well exclaim, 
i; how shall we flee from the wrath to come ?" Who 
shall extricate us from this labyrinth of sin and miserv ? 
— u O wretched men that we are. who shall deliver us 
from the body of this death?" It may well drive us 
to despair — 1 mean, to despair of helping ourselves, 
and for ever to relinquish all trust in our own strength. 
To become the subjects of salvation, we must be 
brought to this despair. We must first be slain by 
the law, before we can be made alive by the gospel. 

There is but one possible way for escape — and why 
should we vainly search for another ? None but God 
can brin£ us salvation, and why should we not look to 
him ? 

Let us then, in the diligent use of appointed means, 
put our trust in God, with persevering resolution. 
Under awakening and serious concern for their souls, 
men are inclined, to trust in their books, their pray- 
ers, and their preachers — but created strength is weak- 
ness ; means arc ineffectual ; and even the Bible itself 
without the Spirit, is a dead letter. All teaching, with- 
out special divine influences, is vain, and will not con- 
duct us to heaven. 



Sovereign operation of the Spirit. 290 

2. Let us not grieve the Spirit, by sin ; but, on the 
contrary, cherish his influences. If we would be led 
by the Spirit, and enjoy his enlightening and com- 
forting influences, we must receive him as our sancti- 
tier. In what a necessary and important relation, do 
we stand to the Spirit ! fie dwells in the hearts of the 
sanctified, and their bodies are his temple. " Grieve 
not," then, " the Holy Spirit of God, whereby ye 
are sealed to die day of redemption. " 

3. Let decaying believers, repair to God in Christ, 
and seek and pray for the influences of the Spirit. 
He will quicken and invigorate all your graces; and 
make your souls alive to God. When the Comforter, 
whom Christ will send to you from the Father, is 
come ; He will take of the things of Christ, and show 
them unto you. O pray fervently for the outpouring 
of the Holy Spirit, upon all the churches, and upon 
our guilty world. Amen. 



SERMON XXXII. 

THE CHANGE BY REGENERATION JOYFUL, 
GREAT, AND GLORIOUS. 

Isaiah lv. 12, 13. 

And ye shall go out with joy, and be led forth with peace $ 
the mountains and the hills shall break forth before 
you into singing, and all the trees of the field shall 
clap their hands. Instead of the thorn shall come up 
the fir-tree, and instead of the brier shall come up 
the myrtle-tree ; and it shall be to the Lord for a 
name ; for an everlasting sign^ that shall not be 
cut off. 

In the preceding discourse, I have taken an extend- 
ed view of the sovereign operation of the Holy Spirit 
in regeneration. This is the foundation of hope — 
the fountain of every spiritual blessing. It will 
now be natural and interesting, to survey the super- 
structure raised on this foundation ; and taste the deli- 
cious streams that flow from this fountain. Behold 
the new creature ! arrayed in the robes of righteous- 
ness — shining in the image of God, and rejoicing in 
the salvation of Christ. The change is wondrous, 
joyful, great and glorious — its description animated 
and glowing. The boldest figures are seized — drawn 
from the great store-house of nature. Inanimate crea- 
tion springs into life, and swells the chorus of univer- 
sal praise. The noxious brier becomes a balmy myr- 
tle — the mountains and hills break forth into singing — 
the trees of the forest clap their hands ; — the slave of 
Satan is a child of God — and the songs of earth mingle 
with the raptures of heaven. I shall consider, 



The change by Regeneration, <$t. 30) 

I. Some of (lie happy effects of regeneration. 

II. The glory thence redounding to God. 

I. The following are some of the distinguishing ef- 
fects of regeneration. 

1. The soul is inspired with new and happy feel- 
ings. Ye shall go out with joy. and be led forth with 
peace. 

The natural man is an utter stranger to spiritual 
joy ; and ; - there is no peace saith my God to the wick- 
ed. " The calm of blind insensibility may be his 

he may taste the pleasures of sense, and riot in the 
luxury of animal gratification. But what are these ? 
The happiness of a brute. His peace is the peace of 
death — his joy, the joy, of enmity to God. Raised 
from this pit of moral corruption, and restored to the 
ima^e and favour of God. he tastes the pure pleasure 
of divine communion. At first, when his eyes were 
opened upon his guilt and wretchedness, he had pain 
and anguish. u The sorrows of death compassed him. 
and the pains of hell gat hold upon him. He found 
trouble and sorrow." But as soon as the love of God 
is shed abroad in his heart, and the light of heaven 
beams upon his soul — he is led forth zcith peace. His 
tears are dried, and the bones which were broken, re- 
joice. 

In this transition, the change is so great — the objects 
discovered, so new and surprising, that he is often 
wrought to ecstasy. This perhaps is most common^ 
where the pains of conviction have been the most ex- 
quisite. The surprise of Peter on the eve of his expect- 
ed execution, was not unlike that of a new convert. 
Suddenly a light shone in upon him — his fetters fell 
off — his prison doors flew open ; and an angel conduct- 
ed him out. He could hardly persuade himself that 
he was awake, but thought he saw a vision. Thus when 
the new convert is first brought into light and liberty 
and finds the insurmountable obstacles all removed ; 
he is ready to think it must be a delusion. It cannot 

96 



302 The change by Regeneration, 

be real* I have lost my conviction. The charm of car- 
nal security. I fear, has returned with double enchant- 
ment. It is with him as it was with the church of old — 
" When the Lord turned again the captivity of Zion, 
we were like them that dream." Brought out of dark- 
ness into marvellous light, he seems to have now com- 
menced existence, and a new world opens to his as- 
tonished view. By faith he sees Him who is invisible, 
and his soul is filled with joy and peace in believing,. 
" Old things are pased away — behold all things have 
become new." He is himself a new creature. The 
Bible is a new book — the house of God, a new place — - 
liis minister a new preacher ; and Christians new com- 
panions. He looks abroad and beholds new beauties 
in all the visible objects of creation; — in the azure 
sky and the flying clouds— in the verdure of the fields 
and the melody of the groves — in the mountains and 
vallies, rivers and forests* He realizes the immediate 
agency, and Almighty power of the great Eternal. 
He sees the bright and glorious Majesty of Heaven, 
every where present. The hills break forth before 
him into singing, and all the trees of the field clap their 
hands. 

We must not suppose, however, that all real con- 
verts, share alike in these transports ; — or that they 
are necessarily permanent, or uninterrupted. This 
hallelujah-season is usually as short, as it is exquisite. 
It must yield to conflicts and trials — to a course of ar- 
duous duties and faithful services. Let young con- 
verts be faithfully forewarned, lest they be exalted 
above measure. They are called into the vineyard 
not merely to sing, but to labour ; — not to tune their 
harps to an uniform strain of joy and praise, but to ac- 
custom their hearts to a temper of constancy, resolu- 
tion, and patience. They soon descend from the 
mount, and a cloud overshadows them : or rather, 
their first joys, usually subside into a peaceful tran- 
quility. With this and occasional seasons of sun- 
shine, let them be contented, and make their duty a 
higher object than personal comfort ;— the glory of 
God, than their own enjoyment. If they have not 



Joyful, great, cuid glorious. 303 

jey, let them be thankful, if they may have peace in 
believing. , 

This course, is clearly intimated, by the figurative 
terms of the text. The words are highly descriptive 
— their elegance and beauty unrivalled, " Ye shall go 
out with joy, and be led forth with peace." Joy 
marks their exit from a state of sin ; — peace attends 
them in their Christian course. The Saviour's joy 
consists in peace rather than exultation. Such is the 
legacy he has left to his disciples. " Peace I leave 
with you — my peace I give unto you." 

2. Regeneration effects an entire change of moral 
character- " -Instead of the thorn, shall come up the 
fir-tree ; and instead of the brier, shall come up the 
myrtle-tree." A thorn-bu$h is unproductive and 
worthless ; — a brier unseemly and injurious. The one 
is a just image of the more decent of mankind ; the 
lather, of the more unruly and profane. The thorn- 
hush is the most contemptible shrub, that grows in the 
lield. It is a memento of sin, and of the curse pro- 
nounced on mankind. It may well, therefore, represent 
Jiira, who is the subject of the curse. The analogy is 
plain, from its noxious and its useless quality. It is 
hurtful to the touch ; and returns favours with woundg. 
It is also useless — and the richer the soil, the more 
useless and vexatious. How strikingly descriptive of 
the impenitent! The unsocial spirit of selfishness, 
renders them briers and thorns to one another. Per- 
nicious brambles, they infest the ground, and incum- 
ber the moral vineyard of God. Destitute of benevo- 
lence, they bring forth fruit only to themselves. 
Grovelling in their nature, they have no desires be- 
yond the present world. They act from the meanest 
motives — live to the vilest purposes ; and mercies 
nourish their ingratitude. The fir-tree, on the contra- 
ry, lifts its head on high ; while the myrtle diffuses its 
fragrance all around ; and both of them retain their 
verdure, through the year. Like these, shall the vi- 
lest sinner become, when once he embraces the gospel, 
and experiences regenerating grac.e.. Such a .change 



304 The change by Regeneration, 

witnessed in the natural world, as the immediate trans- 
formation of the brier, or thorn-bush, into a fir-tree, 
or a myrtle ; would be a display of divine power, no 
more wonderful, than that under ♦ consideration. 
When God is pleased to take away the heart of 
stone, and give a heart of flesh : — to new mould the 
impenitent sinner into the spirit of the gospel ; — the 
thorn is changed into the fir-tree — the brier into the 
myrtle. The haughty, heaven-daring rebel, lays 
aside his armour of darkness — bows at the foot of 
Jehovah — and becomes the meek and humble follow- 
er of the Lamb. 

For the knowledge of this truth, we rest not on 
theory or report ; nor on the instruction of the divine 
Word alone. It is demonstrated by observation and 
experience. Many have the consciousness of it, while 
it is placed before every eye, by incontestible facts. 
We not only read, hear, and believe it ; — but we see 
— we feel — we know it. Christians are witnesses or 
God, to themselves, and all around them. A cloud 
of witnesses is brought forward, in this wonderful day 
of grace. Every renovated sinner adds his testimo- 
ny. Raised from the low unworthy objects of earth, 
his heart is cleansed and elevated. He soars to Hea- 
ven with devout affections — he spreads the savour 
of the knowledge of Christ ; — becomes an ornament ; 
a blessing to the world ; and an heir of unending 
glory. 

Let us now take a more exalted view of the subject, 
and proceed, 

If. To consider Regeneration, in the glory, thence 
redounding to God. " It shall be to the Lord, for a 
name — for an everlasting sign that shall not be cut 
off." 

1. This work shall bring a revenue of praise to 
God. " It shall be to the Lord for a name." 

None who are renewed by the Spirit of God, ever 
take the honour to themselves. " Who maketh thee* 



Joyful) great, and glorious. 30j 

© man, to differ ?" With the promptitude of the apos- 
tle, they will answer, " By the grace of God I am what 
I am." This has been the uniform feeling and 
Janguage of all who have experienced the grace of 
God. " He that hath wrought us for the self-same 
thing is God. Not unto us, O Lord, not unto us, but 
unto thy name give glory." Their sense of the great- 
ness of the change — of the power and grace of God, 
humbles their pride, and raises their hearts in grateful 
adoration. Humility is the grand, distinguishing evi- 
dence. They whom God justifies, ever condemn 
themselves. The greater their conformity to God, 
and delight in divine truth, the more sensible their 
self-loathing and abhorrence. " Then shall ye re- 
member and be confounded, and never open your 
mouths any more, because of your shame, when I 
am pacified towards you, for all that ye have done, 
saith the Lord God.- 5 As soon as the sinner becomes 
acquainted with divine truth, he speaks of God with love 
and gratitude. He finds in his own experience, an 
exhaustless theme for praise a&d thanksgiving. His 
acknowledgments are not the formal act of a mere lip 
service ; but the genuine expression of a lively faith : — 
not the dull ritual of an established creed, but the 
warm effusions of a grateful heart. 

If that be excellent which gives dignity, esteem, and 
honour to the human character ; how much more ex- 
cellent that which honours God, and causes his name 
to be reverenced and adored ? How powerful was 
this impression on the heart ®£ the Psalmist ; and 
what expressions of praise it excited! " What shall 
I render to the Lord for all his benefits? I will take 
the cup of salvaiion, and call upon the name of the 
Lord. O that men would prai&e the Lord, for.his 
goodness, and for his w r onderful works to the children 
of men. All thy works praise thee, O Lord, and thy 
saints shall bless thee* They shall speak of the glo- 
ry of thy kingdom, and talk of thy power. To make 
known to the sons of men his mighty acts, and the glo- 
rious majesty of his kingdom." My Christian bre- 
thren, do you not realize the same feelings ^ and voux 

26 * 



306 The change by Regeneration 

souls unitedly ascend in this devout ascription, " Prais'e 
ye the Lord ; for his mercy endureth for ever ?" 

2. The change of moral character effected by re- 
generation, will be an eternal monument of divine 
mercy. " And it shall be to the Lord for a name ; 
for an everlasting sign, that shall not be cut off." 

it rs not in this world only, that God is glorified by 
the dispensations of his grace. At the day of judg- 
ment, every saint will be to him, " for a name, and 
for a praise, and for a glory." Christ will come, " to 
be glorified in his isaints, and admired in all them that 
believe." How sovereign will appear the grace of 
God, when each feels himself a brand plucked from 
the fire ! What stupendous wisdom shine in the plan, 
by which he hath effected their restoration ! How 
marvellous his patience under all their backslidings ! 
What mercy in pardoning their multiplied transgres- 
sions ! Nor will his power be less admired in con- 
verting their souls, and preserving them to his hea- 
venly kingdom. While there is one glorified saint in 
heaven, the perfections of the Godhead, will be most 
brightly reflected. Every redeemed sinner will be 
an eternal monument of mercy— of Christ's redeem- 
ing love. 

How glorious, then, that change, which to all eter- 
nity, shall be the brightest monument of the divine 
perfections ! The work of creation is excellent, 
though it must so soon pass away. Its glory is ob- 
scured by the new creation. " Behold I create new 
lieavens and a new earth ; and the former shall not be 
remembered, nor come into mind. But be ye glad 
and rejoice for ever, in that which I create ; — for, be- 
hold, I create Jerusalem a rejoicing ; and her people 



»j°y«" 



REMARKS- 



1. What great encouragement have men to hear 
the gospel and seek converting grace ! A person 
who had never seen the face of nature burt in the depth 



Joyful, great, and glorious. 30,7 

of winter, could not conceive the possibility of so 
great an alteration as the spring suddenly effects* 
Thus, many are ready to imagine their hard and bar- 
ren hearts, incapable of such a change, as God re- 
quires. But his word is as powerful as ever; it is 
still " like a fire, and like a hammer which breaketh 
the rock in pieces." We have witnessed the power 
of divine truth, and seen the glory of God in the 
Sanctuary — and though not equally displayed at all 
times, and in all places ; yet, wherever it is preached, 
there are some to attest its efficacy, as the power of 
God unto salvation. Let none then despair ; for 
though the treasure be committed to an earthen ves- 
sel, God can manifest the excellency of his power. 
He can plant the fir-tree, and the myrtle, where were 
nothing but thorns and briers. He can make the wil- 
derness like Eden, and the desert like the garden of 
the Lord. I remark, 

2. The work of grace is fitly represented as a new 
creation. " If any man be in Christ Jesus, he is a 
new creature." As in the reduction of chaos, to or- 
der and beauty ; so also in the renewal of the soul; 
" old things pass away, and all things become new." 
The Christian experiences this change in relation to 
every important subject. He once viewed sin a small 
-evil ; — could behold it without disgust, and commit it 
without remorse. Now his eyes are opened, and it 
appears base, loathsome, abominable. His soul is 
turned against it. He desires deliverance from it, 
as much as from hell ; and strives to " cleanse him- 
self from all filthiness of the flesh and spirit — toper- 
feet holiness in the fear of God." 

Nor are his views of Christ, less changed. A holy 
character will ever be an object of love to a soul that 
hates sin. Once he had no love to Christ, and no re- 
gard to his cause, though he complimented him with 
the name of Saviour. Now the name of Jesus is pre- 
cious. He is filled with admiring thoughts of his love. 
He adores him with the devoutest affection, and 
cleaves to him with full purpose of heart. Once he 



SOS The change by Regeneration, 

saw in him, no form or comeliness : but now he is fair- 
er than ten thousand, and altogether lovely. The 
same change is realized towards all objects — towards 
the world — his fellow-men of all characters — saints 
and sinners — friends and enemies. In all moral res- 
pects he is a new creature. 

3. The renewed soul proves this change in all the 
aims of life. The unregenerate man, to whatever 
class he may belong, invariably mak^s self the end of 
all his actions. His life is a continued course of self- 
serving. His duties to God he presses into the same 
service — to gratify his desire of self-approbation, and 
secure the honour which cometh from men. But 
this reigning selfishness is subdued, when he becomes 
a follower of Christ* He denies himself, and cheer- 
fully takes up the cross. He has a far higher object 
of pursuit — the honour of God, and the interests of 
Christ's kingdom. 

4. The subject affords a correct rule for self-exami- 
nation. An insensibility to spiritual things, marks 
the natural man ; — a quick and tender feeling,, the child 
of God. Have we then forsaken our false peace, — 
our carnal joys ? Have we the joy of faith -, and arc 
we u led forth in peace ?" Are we changed from the 
brier to the myrtle, and have the hills and forests 
around us testified their joy, at the transformation? 
Have our grovelling desires been refined — have they 
ascended to heaven, in delightful contemplation ? In 
a word, is God now glorified in the whole of our con- 
versation ; so that every beholder may take know- 
ledge of us, that we " have be^n with Jesus V* I in- 
quire not for a perfect change ; — Christians have still a 
body of sin and death : but is the chauge begun — is it 
advancing ? I allude not to a change from profligacy to 
morality — or from neglectt, to performance of duties — 
but from all sin to holiness — from the service of Sa- 
tan, to that of the living God. It must be entire. — 
It must pervade every faculty. It must influence all 
our words and actions— our thoughts and desires — - 



Joyful, great, and glorious. 30L> 

principles and motives. Has then this great change 
been effected in us ? Oh that to these questions, con- 
science might answer in our favour. In this examina- 
tion, be honest and faithful ; lest. Instead of the monu- 
ments of God's love, we are the vessels of his ever- 
lasting wrath. 

5. Sanctification is gradual, and progressive. Then 
let us not rest in low attainments ; — but " forgetting 
the things that are behind, press forward towards the 
mark, for the prize of our high calling." Let us be- 
seech God, to perfect that which concerns us, and 
form us altogether, into his image. It is by advance- 
ment that we prove the work begun ; and then only 
can we be sure of safety, when our path like the light 
of the morning, shines more and more unto the per- 
fect day. Amen. 



SERMON XXXIII. 

A REVIVAL. 

Acts viii. 8. 
And there icas great joy in that city. 

There are occasions of public rejoicing, as well 
as lamentation. Events of great national importance 
are usually celebrated ; and cities have their seasons 
of festivity and special congratulation. Such a sea- 
son is recorded in the short history of the text. The 
scene is laid in the ancient city of Samaria. There 
was great joy in that city. What was the occasion ? 
It was one, which the man of the world would be the 
last to conjecture. It was what angels behold with 
rapture, and wicked men with derision and scorn. It 
was indeed for a victory ; — but such a victory as never 
emblazoned the pages of national history. It was not 
the victory of Ca3sar usurping the sceptre, and sub- 
verting the liberty of his country- It w r as not the 
triumph of imperial Rome, trampling on vanquished 
nations, and rioting on the spoils of conquest. No. It 
was a victory of the despised Jesus of Nazareth, achiev- 
ed by the sword of the Spirit, wielded by a fisherman 
of Galilee. It was the triumph of Heaven over the 
prince of darkness ; rescuing his miserable captives, 
from the slavery of sin, and bringing them into the light 
and liberty of the children of God. It was a Revival 
of Religion. The attention of the Samaritans was 
arrested, and their consciences awakened by the coi> 
viction of truth. Many were humbled at the foot of 
the cross — made to believe in Jesus, and rejoice in 
his salvation. " The people with one accord, gave 
heed to those things which Philip spake." It was 



A Revival SI I 

a precious season of refreshing from the presence of 
the Lord 5 and there was great joy in that city. 

DOCTRINE. 

A time of religious revival is a seasoyi the most in- 
teresting a fid joyful. 

The reasons are many, and important. In a Revi- 
val of Religion, God especially seals the truths of his 
word : and makes the gospel his power unto salvation. 
By the Almighty agency of his Spirit, the Word of 
God becomes quick and powerful, and sharper than 
any two-edged sword. Without this, all means would 
be utterly unavailing to change the heart. A revival 
is a season of refreshing to the people of God. All 
the friends of Zion rejoice. The humble hear of it, 
and are glad. Christians then have a fresh anointing 
from on high. Their hearts are enlarged in prayer. 
Their graces are quickened ; — their faith is strength- 
ened ; — their hopes are animated ; and their mouths 
filled with praise. With renewed zeal they come 
up to the help of the Lord, flock to his standard, and 
advance in their Christian course. Christ is exalted 
as a glorious conqueror; and their souls are filled 
with joy and peace in believing. The effects of a Re* 
vival, are the most interesting and joyful, in the sub- 
jects of conversion. Awakened from their slumbers, 
they are convicted of sin ; of condemnation and wrath. 
Humble and helpless, they renounce their self-right- 
eous confidence. — submit themselves to -God ; and 
trust alone in the blood and righteousness of the Re- 
deemer. They are snatched as brands from the burn- 
ing, — made the trophies of victorious grace, and the 
heirs of immortal glory. 

It has the happiest effect on society. " The 
fruit of the Spirit, is love, joy, and peace." Satan's 
influence is weakened, if not destroyed, and his king- 
dom totters. An immediate check is given to vice 
and immorality; and all outward acts of wickedness 
arc effectually restrained. It tends to a real and 



312 A Revival 

permanent reformation. The enemies of religion and 
order, are lessened in number and influence; — their 
friends increased, and strengthened. A revival of re- 
ligion, is the noblest, grandest sight, which the lover of 
humanity can see or desire — the richest blessing 
which heaven ever bestows on men. " Its indica- 
tions are strong and decisive. The reign of vice, on 
all sides is curtailed ; the conflicts of interest — the 
jar of contending passions, and animosities — the wiles 
of dishonesty — the deep-laid snares of covetousness, 
and the awful neglect of religion; all cease and sud- 
denly disappear." 

To enforce these truths, T would now leave argu- 
ments, and adduce the testimony of facts, by a brief 
sketch of a glorious work of grace, among the people 
of my own pastoral charge, in 1815. Narratives of 
revivals, are adapted to impress conviction of the pow- 
er of divine grace — with the reality of experimental 
religion. They are ever read with interest by the 
pious, and often found the means of arresting the at- 
tention of the thoughtless. It is judged, therefore, 
that the proposed narrative, interspersed with some 
brief remarks, may hold no unimportant place in a se- 
ries of Revival Sermons. 

The work was powerful, though of short continu- 
ance. From the commencement to its close was 
about six months. In that time, more than a hundred 
were added to the church ; and a much larger num- 
ber embraced hope in Christ. Whether all were well 
founded, the judgment-day must determine. 

The religious state of the people previous to the re- 
vival ; and the circumstances attending its commence- 
ment, are important to be noticed. They were such 
as rendered divine interposition the more needed, 
and the more conspicuous. Like ancient rebellious 
Israel, under correction for their sins, they seemed to 
have been " sold into the hands of their enemies." 
A general stupidity prevailed — an awful and long con- 
tinued spiritual drought, was experienced. There 
was no spirit of prayer in the church. Of course, nei- 
ther the word, nor the providences of God, had any 



A Revival. 31 S 

other than a hardening effect. The fleece was un- 
moisteaed with clew. With all classes, religion ap- 
peared the least object of attention; and a raging 
thirst for property, the ruling passion. They were 
not, indeed, distinguished by the grosser vices 5 but 
a general inattention to divine things. The love of 
the world reigned triumphant. The children of light 
were walking in darkness ; and all of every age, sa- 
crificing at the shrine of Mammon. Lectures and re- 
ligious meetings were extinct, through want of attend- 
ants ; and the church was much reduced in number, 
as well as graces. 

This taught Christians their dependence ; and 
brought them, eventually, to look to God. It evinc- 
ed the utter depravity of the heart, and the inefficacy 
of means without divine influence. It also afforded a 
brighter manifestation of the power and grace of our 
Redeemer — " who repented himself for his servants, 
when he saw that their power was gone, and there 
was none shut up or left." — Oh, it is rejoicing to the 
Christian to know, that in every revival of religion, 
the Lord will secure to himself the whole glory of the 
work. 

There were no extraordinary means, in providence ; 
or any other than the usual and stated instructions of 
the sanctuary. It was a time of universal health, and 
outward prosperity ; and no other indication of an 
approaching revival, but that of more full and atten- 
tive congregations on the sabbath. " Not by might, 
nor by power ; but by my Spirit saith the Lord. The 
Lord was not in the fire, nor in the whirlwind — but, 
in the still small voice." 

An important fact, however, must not be unnoticed, 
which was a practical comment upon the divine de- 
claration in Ezek. xxxvi. 37. " Thus saith the Lord 
God, I will yet for this, be inquired of by the house of 
Israel to do it for them." A prayer-hearing God was 
clearly manifested ; and may it be in everlasting re- 
membrance. The work increased and became gene- 
ral, as a spirit of prayer increased in the church. A 
few Christians had been mourning in secret over the 

27 



314 A Revival. 

desolations of Zion, and earnestly praying for a revi- 
val. The church, as a body, were not awakened, un- 
til several weeks after its commencement. By this, 
the truth of God, was gloriously manifested. He 
waited for the requests of his people. The awaken- 
ing was begun. Four were early called in — a num- 
ber of known, and many more concealed cases of con- 
viction existed ; — but, there the work was arrested — 
till a general and remarkable spirit of prayer ap- 
peared in the church. Professors at length, were 
awakened from their slumbers — confessed their 
faults to one another ; and publickly humbled them- 
selves for their past unfaithfulness ; declaring their 
fixed resolutions of amendment. This was a solemn 
transaction, and greatly promoted the revival. Every 
member now appeared quickened ; and the work ad- 
vanced in a rapid and powerful manner. 

This, in a greater or less degree, has marked the 
whole history of revivals. A spirit of supplication has 
ever preceded. Thus it was in the great reforma- 
tion under Nehemiah. " And the seed of Israel se- 
parated themselves from all strangers, and stood and 
confessed their sins and the iniquity of their fathers. " 
They also renewed covenant with God ; and bound 
themselves, by voluntary solemn engagement, to walk 
in holy obedience. The memorable revival at Pen- 
tecost, was also, in answer to prayer. The disciples, 
" all continued with one accord in prayer and suppli- 
cation." 

Faithfulness now appeared in Christians ; and a 
deep concern for the unconverted. Their mouths 
w r ere opened for God ; — to warn and exhort sinners ; 
and press the necessity of immediate attention to reli- 
gion. This indeed became the great, and almost only 
subject of conversation among all classes. Religious 
meetings were frequent and fully attended. One or 
more was holden in some part of the village, every 
evening in the week. 

in a revival, private Christians are called to labour 
as well as to pray. They have much to do — and 
more than what is commonly apprehended. They 



A Revival S15 

must combine their exertions, for promoting the work ; 
and not consider their minister, the only labourer in 
the field. 

The labour of ministers in this season is incessant 
and arduous. It is with them the toil of harvest. 
My time, when not attending meetings, was constant- 
ly employed, in visiting, conversing, and praying with 
families. I found, even where least expected, both 
among parents and children, a remarkable tenderness 
and a desire for religious instruction. It was easy to 
converse with them, and press the great duties of reli- 
gion ; the momentous concerns of another world. 
Where, at first, the most unfeeling ; they would soon 
dissolve into tears, and beg me to pray for them. 
New instances of conviction, were daily occurring. 
Almost every family shared in divine influences ; and 
some very largely- The distress of many, who had 
repressed their feelings for weeks, was now so increas- 
ed, that they could no longer conceal them. Meet- 
ings for the instruction of the anxious, were holden 
and attended with much benefit. In later revivals 
with which our country has been blessed ; — Inquiry- 
meetings, as they are called, have come into general 
use — been brought more into system ; and conducted 
upon an uniform plan, with the happiest results. 

How cheering to a Minister of Christ, a revival of 
religion ! His labours, though arduous, are yet de- 
lightful and animating. Aided by the prayers of his 
people, he will be strengthened in his work ; and lean- 
ing on the arm of his divine Master, may thrust in his 
sickle and reap, M and gather fruit unto eternal life." 

The revival was soon extended to every part of the 
place. Those of every age and sex, from the grey 
head to the little child, became subjects of the work. 
This was not the effect of sympathy — for convictions 
were known without the instrumentality of means, or 
any knowledge of the feelings of others. Means were 
indeed wonderfully blest ; yet we had abundant evi- 
dence, that God can make any thing an arrow to the 
heart ; and that no place or situation can exclude his 
irresistible influence, These two truths, so much out 



*! 



316 A Revival. 

of sight to the stupid, were made to shine as brightly 
as sun-beams. Means must be faithfully used — and 
the power of God alone produces the effect. 

The month of October was the most distinguished 
period of the revival. It will never be forgotten by 
the present generation. The Spirit came down, like 
a rushing mighty wind, and filled all the place. Al- 
most every person appeared in some degree awakened, 
and many were powerfully impressed. In one week, 
twenty-four were brought to bow to the King of 
Zion. It was in reality a Pentecost. The distinction 
of days seemed to be lost. It was one continued Sab- 
bath. The world was forgotten, and time with all its 
cares, disappeared in the concerns of eternity. 

In this season, God was pleased to send us weekly 
the assistance of neighbouring, or itinerant ministers ; 
whose services were greatly blest. 1 record this cir- 
cumstance, to impress an important ministerial duty. 
Wherever the Spirit of God is poured out, the minis- 
ter needs all the help which his brethren can give 
him. It is their duty to afford it ; for the work will 
become great according to the means used. These, 
therefore, must be increased, as much as possible. 
Assisting ministers will have a good reward for their 
labour. Their hearts will be quickened to carry the 
blessing home to their own people 5 — for, " he that 
watereth, shall be watered also himself." 

The bodily agitations, which appeared in a few in- 
stances, being viewed as the effect of sympathy, and 
high excitement of the natural passions ; gave some 
alarm to the older Christians. They at once united 
to suppress them ; and by their instructions and cau- 
tions succeeded. Had they been countenanced and 
cherished, I know not to what extremes they might 
have led. 

The example of a certain young man, taught the 
awakened, not to trust in their convictions to produce 
conversion. While a stout-hearted opposer, he was 
suddenly impressed. His conviction was so powerful, 
that he was convulsed and unable to stand or speak : 
while the family and neighbours, were alarmed for his 



A Revival. 317 

life. The first moment of recovering his voice, he 
exclaimed — my proud heart wonH submit — I carit sub- 
mit. From this, let every awakened sinner learn, 
that the highest degree of conviction will have a 
directly opposite tendency from that of producing sub- 
mission to God. 

In the month of November, the feast of ingathering 
commenced ; and additions were made to the church, 
from the fruits of the revivaL The hearts of Zion's 
friends were gladdened, by seeing the new soldiers of 
the cross, in wreekly classes, flocking to the standard ©f 
the Redeemer. 

Meetings for the publick examination of candidates 
were holden on a stated day, every week. These 
were meetings of great interest, and fully attended ; 
and, notwithstanding the fears of some, their effects 
were highly beneficial. Even the young and the timid 
were enabled to relate their experience, and tell what 
God had done for their souls. Many who were in- 
quiring, heard their own feelings expressed, in those 
of others ; — older Christians found their former exer- 
cises of conviction and spiritual joy, brought to re- 
membrance ; and the oil of gladness, afresh diffused 
in their hearts. 

To narrate, in detail, the striking incidents of this 
revival, and the astonishing change wrought in indi- 
viduals, my limits will not permit. It must-suffi.ee to 
remark, generally, that rarely, if ever, was there in so 
short a time, a greater change in the religious state of 
any people, or one more evidently ascribable to the 
power of God, the Holy Spirit. That memorable 
year, beginning and ending with the Sabbath, was tru- 
ly to us, a sabbatical year. It was crowned with the 
richest and best of heaven's blessings ; and challenges 
the warmest returns of gratitude and praise. 

I now beg leave to address some important hints of 
instruction and counsel to any .people enjoying a re- 
vival of religion. 

Dear Christian Brethren, what are your feelings, in 
.this wonderful day of divine power ? Are you hum- 
jfele as well as joyful ? Are you awake to your duty— 

27 * 



318 A Revival. 

alive to the interests of Zion — your hearts warmed with 
the spirit of a revival, and your hands raised in prayer ? 
Are you exclaiming, " Lo this is our God, we have 
waited for him, and he will save us — we will rejoice 
and be glad in his salvation ?" It is now a trying and 
a shaking time. God is searching Jerusalem with 
candles ; and he declares that he "will punish the 
men that are settled on their lees ;— and who say in 
their hearts, that God will not do good, neither will 
he do evil ;" — that is, lifeless, cold-hearted Christians^ 
who will not awake in a season of revival. " Lo, the 
winter is past, the rain is over and gone. The flow- 
ers appear on the earth ; — the time of the singing of 
birds is come ; and the voice of the turtle is heard in 
our land." When the enlivening Spring returns, na- 
ture is dressed in verdure — trees and plants spring 
into new life ; and that which can put forth neither 
leaves nor blossoms j is unquestionably, dead. It is 
thus, in a season of revival. The fields of Zion become 
verdant ; and every tree of righteousness, puts forth 
and blossoms for abundant fruit. 

My Brethren, are you rejoicing in this precious 
season, and hoping and praying, that it may be 
Spring through the year; — that this revival may con- 
tinue till the bright morning of the millennial day ? 
Who forbids you to believe, and to hope ? Bo you 
tear, that it will decline and cease ? Who has told you 
so ? — It is a perverse use of this very fear, whence all 
the danger arises. Revivals are Christ's work. He 
is able to carry them on ; and he is willing. He be- 
hoids the work, with infinite satisfaction. This 
was the " joy set before him, when he endured the 
tfross, and despised the shame." He is exalted too, 
for this great and glorious purpose, " to give repent- 
ance to Israel, and remission of sins." The gift of 
the Holy Spirit is the crowning blessing of his grace — 
his dying legacy to the church. He hath promised 
to send his Spirit, as a Sanctifier, and he " is not 
slack concerning his promise." He is more ready 
to give his holy Spirit, than we are to ask for the 
blessing. The danger, my brethren, in this point, is 



A Revival 319 

so great, I must beg your patience, while I hint a so- 
lemn and needful caution. It is all important, that 
you keep hope alive ; faith in stroiig and vigorous exer- 
cise, and be steady and persevering in prayer. If you 
do this, it needs no spirit of prophecy, to assure you, 
that this revival will not cease. It is a proverbial 
truth, confirmed, by universal experience, that re- 
vivals of rcligionjirst begin in the churchy and there 
too, they first decline and end. We need not hesitate, 
how to account for it. Christians are usually filled 
with joy, and they may run well for a time ; but, 
when they see the work prospering, and God carry- 
ing it on gloriously — they think they may rest, and 
look on ; — they are rather wearied with their ex- 
ertions ; — they would stand still and see the salvation 
of God. They directly begin to relax, and the spirit 
of prayer to decline. All appear to be coming in. 
God is carrying on his zvorfc, and he is able. He is, 
my brethren; but he will not, any longer than you 
continue to pray, and labour for its advancement. 
You must feel excitement to prayer, — its necessity 
as strongly, when the revival is the most powerful and 
flourishing, as at any former time. God's grace is 
bestowed, as a fruit of the intercession of Christ. 
That is an unfailing, inexhaustible source. Revivals 
are given, in answer to the prayers of his people — the 
intercession of his Spirit in their hearts. Both these 
intercessions, though one is the fruit of the other — are 
yet necessary, for the continuance of ^ revival. 

It is usual, that God checks the wheels of his cha- 
riot ; so that the work alternately declines. But this 
should be no discouragement to its friends ; and 
ought to excite no distrust, or despondence in their 
minds. It is necessary to humble, and to try them ; 
— to keep them sensibly dependent, and continually 
waiting on God. This, instead of furnishing any mo- 
tive to relax, ought to make them pray and wrestle 
the more earnestly. When it has the contrary ef- 
fect, and alas ! it often has, — the result is deplorable. 
When Christians once begin t© feel, and say, to one an- 
other — Ah ! the work is declining — the revival is em* 



S30 A Revival. 

dently ceasing — They begin to relax in prayer, ai*d 
faith, and hope ; — and surely, the revival does cease ; 
— and this is the cause — the church, alas ! have stop* 
ped it. When the revival is at an end, they seem 
to have a sense only of loss. They console them- 
selves with this idea, and apply it as an opiate to their 
consciences — God is a sovereign — such seasons are too 
precious to be lasting. We cannot expect it. Such has 
always been the case. It is God's method of dealing 
with men. Christians, this is a shameful aspersion of 
the grace and faithfulness of your Saviour. God's 
method of dealing with us ! Mistaken, impious con- 
ceit ! No. It is our method of dealing with God. 
The fault, my brethren, will be entirely yours, if this 
revival ever ceases- U then, at any time, you should 
have such feelings as have been described ; — seal 
your lips. Speak it to no being, but your God, and 
cry to him to increase your faith. For the Lord's 
sake, and for the sake of precious souls ; do not 
weaken the hearts and hands of your brethren, by ut- 
tering your unbelieving fears. Do not give this cause 
of joy and triumph to the enemy. This is what they 
are always predicting,— -that this religious frenzy is a 
short-lived business* It cannot last long. We shall 
soon see these warm Christians, and young converts — 
as little zealous as any of us, and as much pleased with 
the toorld. Brethren, will you betray the cause, 
verify their predictions, and ensure their triumph? 
God forbid. 

One word more, upon a point, which I tenderly 
feel. Remember your dear Minister. Bear him 
upon your hearts, whenever you approach the 
throne of grace. He needs — he must have your 
prayers, or he will sink under the weight that is upon 
him. God hath blessed, and is still blessing his la- 
bours. He is longing, and labouring, and praying, to 
bring every one of you to Christ. But he is an earth- 
en vessel ; and easily broken. His labours and cares 
for his people, day and night, without divine support, 
will crush him. He is doubtless willing to wear out 
in his Master's service, but, his health, and strength 



A Revival. 



321 



are all important to you. Help him then, by your 
prayers. Strengthen his hands, and encourage his 
heart. Lighten his burdens, in every way possible. 
Divide his week-day labours with him. Step forward 
and take an active part in your Conference-meetings ; 
and esteem it no want of faithfulness in your minister, 
if he do not attend them all. Brethren, farewell. 
u Pray without ceasing. Be steadfast, unmoveable, 
always abounding in the work of the Lord ; foras- 
much as ye know that your labour shall not be in 
vain in the Lord." 



SERMON XXXIV* 

DELUSION AND FALSE PEACE. 

Jeremiah vi. 14. 

They have healed also the hurt of the daughter of my 
people slightly ; saying, peace, peace ; when there is 
no peace* 

1 he description of human nature, here given, is 
humbling and painful. The example of ancient Israel 
exhibits a state of corruption — a scene of desolation 
and ruin. The defection was general. Prophet, 
priest, and people, were sunk in sensuality ; and lost 
to every principle of virtue. It is declared, that, 
" From the least of them, even to the greatest, every 
one is given to covetousness ; — and from the prophet 
even to the priest, every one dealeth falsely." It was 
an universal reign of corruption — of false principles, 
and evil practices. The multitude were as eager to 
imbibe pernicious instruction, as their false teachers 
to seduce and mislead them. The tendency of all, 
was to establish a fatal security in false hopes. They 
have healed, also, the hurt of the daughter of my people, 
slightly ; saying, peace, peace ; when there is no peace. 
Their impenitent security, thus grounded and forti- 
fied, ripened into the most unfeeling, incorrigible 
hardness : — " Were they ashamed, when they had 
committed abomination ? Nay, they were not at all 
ashamed, neither could they blush." 

Human nature, though differently modified, con- 
tinues the same. In the text, our own image is re- 
flected — we see the nature and effect of error — the 
cause and tendency of spiritual declension. Our na- 
tural disposition is to seek false peace — and apply 



Delusion and false peace. 32'J 

wrong and forbidden means, for healing. This was 
file ruin of God's ancient people : — this too, is ours. 
Our spiritual malady is described in the boldest figures. 
" From the sole of the foot, to the crown ol the head, 
there is no soundness — but wounds and bruises, and 
putrifying sores — they have not been closed, neither 
bound up, neither mollified with ointment." These 
wounds, however, must be healed, or there is no true 
peace. The malady is felt. In the light of the gos- 
pel, it cannot be wholly avoided. Some remedy will 
be sought. What is the one adopted ? The text de- 
scribes its general nature. It is a false remedy. 
" They have healed the hurt of the daughter of my 
people slightly ; saying, peace, peace ; when there is 
no peace." Poison best suits the carnal taste. 
Hence, false teachers, prepare and administer the fa- 
tal draught ; — the stupid multitude, swallow it with 
acclamation, and join to pronounce the cure effected, 
by the means which confirm the disease. 

Leaving false teachers to their judge ; I shall consi- 
der the subject in that light, in which all have an equal 
concern ; — as describing the disposition, and affecting 
the spiritual interests of mankind : — The Doctrine is 
this— 

People rationally convinced of their spiritual malady , 
are invariably disposed, to use wrong and ineffectual 
means of healing. 

The gospel is an efficacious and sure remedy. 
This however is rejected ; — wrong means are prefer- 
red; and conviction soon terminates, in the false 
peace of hardened security. 

1. They who are not absolutely drowned in the 
whirl of business or pleasures, or given over to a repro- 
bate mind, have seasons, more or less frequent, of se- 
rious reflection ; when the voice of conscience is 
heard, and they are made sensible of guilt and danger. 
Their wounds are then seen ; — but what means of 
healing are adopted ? The sequel shows — for thej 



324. Delusion and false peace. 

obtain only a slight healing ; — a healing worse thak 
none. They again cry, peace, peace, when there is no 
peace. In a little time all is hushed. Their fears 
subside. The threatening storm is calmed — the 
breach in the wall closed, and " daubed with untem- 
pered mortar." To enjoy a present momentary 
quiet, conscience is bribed with fair promises and re- 
solutions. 

The Holy Spirit greatly enforces these views, by 
enlightening and awakening conscience. This is 
what we mean, by the common work of the Spirit. 
It is exciting the natural faculties — not sanctifying the 
heart. There is indeed, a great difference in men ; 
and in the same men at different times. Conscience 
is more faithful at some times, than, at others. The 
disease of sin is then deeply felt. The spirit is 
wounded. Amazement and horror ensue. 

2. Many are often, in speculation, convinced of 
sin, and yet never truly see their wounds. There is 
a wide distinction between common, and special con- 
viction. Men can be quiet in clear speculative views, 
and assent to truths the most awfully important, which, 
if felt, would fill them with the keenest distress. 
Here is something more than theory — for it has power 
to kill. Paul speaks of some who hold, or imprison 
the truth in unrighteousness ; — that is, they are ortho- 
dox in their creed, and opposed to the truth in their 
hearts. While fair in their own view, and crying, 
peace, peace, — they are under the condemnation and 
wrath of God. Although rationally convinced that 
they are sinners — and exposed to the anger of God ; 
yet they are easy, and cheerful, in a continued course 
of carnal indulgence. It is not so, where the Spirit of 
God gives conviction. Conscience is awakened. 
The countenance falls. He walks softly, and with 
trembling steps. The spirit is wounded. His eyes 
flow with tears, and his heart throbs with anguish. 
The law condemns; and destruction is an awful reality. 
He asks with a trembling heart, what must I do to be 
saved ? How can I escape the wrath to come? The 



Delusion and fake peace. 32 j 

answer is given him. The gospel is before him. 
Does he embrace it and accept of Christ? No. He 
will sooner resort to any other method — and employ 
any other physician. He tries his own strength to 
subdue his sins — his own skill to heal his wounds. 
With reading, tears, prayers, and vows, he under- 
takes the mighty task; — but in vain. Nothing is 
effected, unless it be a slight healing, and a false 
peace. His prayers flow from a corrupt heart. His 
tears, are the tears of worldly sorrow. His vows 
and resolutions are wholly selfish ; and all his refor- 
mations but outward and hypocritical. He is told to 
repent of sin, and to believe on the Lord Jesus Christ ; 
but, alas ! what avail these directions, to a heart in 
love with sin. and in enmity against God ? 

3. Men often have some view of their wounds, who 
are never convinced of their defilement. They see 
the fact, that they are guilty, and their state perilous ; 
but the odious nature of sin undiscovered — gives 
them no self-abhorrence. This, indeed, the soul can 
never see, till it has some friendship for God : some 
sense of his glory, and the beauty of holiness. With- 
out this discernment, sinners have a very inadequate 
view of their wounds, and it is certain they cannot be 
healed. True penitents see the odious nature of sin. 
This affects the heart. They melt into repentance ; 
and sorrow after a godly sort. Here lies the essential 
difference between legal and evangelical repentance. 
The one is the fear of a slave, in apprehension of 
punishment; — the other, the ingenuous grief of a 
child, under the just displeasure of a kind, affectionate 
father. The one sorrows for sin as an event — an in- 
jury done to himself; the other bewails the dishonour 
cast on God. Conviction does not produce conver- 
sion ; — nor selfish sorrow, however increased, heal the 
wounds of sin and entitle to the promises of life. 



326 Delusion and false peace* 



IMPROVEMENT, 

1. God is now upon the mercy-seat. He who, in the 
most tremendous displays of power and majesty, will 
one day come to judge the world in righteousness, is 
now offering a treaty of peace with rebellious men. 
It is His great and benevolent design, in awakening 
the sinner, — to send him, for healing, to Christ the 
great physician — divested of every selfish hope, and 
despairing of every remedy, but the blood of atone- 
ment. If however, instead of this, when brought to 
see and feel your wounds, you resort to false physi- 
cians, and remedies; if you trust in your tears and 
prayers, and reformations and morals ;•« — you will 
never be healed. You may glide along, visibly mo- 
ral, with checks of conscience, and resolutions of 
amendment, all your days ; and die without healing. 
You only quiet yourselves in sin, and cry, peace, peace, 
when there is no peace* My dear fellow-sinners, it is a 
£reat thing for those so mortally diseased, to be heal- 
ed : — to be saved. You may see great guilt, and 
dread the impending wrath of God ; and yet never see 
the plague of your heart — never know that you are 
unwilling to receive Christ as your Saviour. Attend 
then carefully to this point. Search thoroughly, and 
faithfully — for, on this your eternal all depends. It 
is not sufficient, that you have been in trouble for sin, 
and felt your guilt, and exposure to divine wrath. In- 
quire farther, what sense have you had of sin ? Did 
it respect the punishment only — or was you affected 
with its evil nature ? Nothing but faith will avail. 
Salvation is offered on no other term. This is an 
eternal truth ; — we cannot be saved without healing ; 
and we cannot be healed without the blood of Christ 
applied by faith. 

2. If such be the danger of awakened and convict- 
ed sinners, who appear in the road to mercy — what 
shall be said to those still in hardened security? T<% 



Delusion and false peace. 327 

such I would say; — look forward, and consider the 
end of your course. God will soon call you to an ac- 
count. Can you stand before him in judgment ? 
AY ill you still look to pleasure, — confine your views 
to the present life; and chant the syren song of 
peace, peace, when there is no peace ? Is this suf- 
ficient } . Are you so grovelling that you can rest satis- 
fied with this world, and like the serpent, lick the dust ? 
What is life but a vapour, which soon vanisheth 
away? And is this the boundary of all your joys? 
What will avail the pleasures of a day, followed by 
the sorrows of eternity ? Your state is alarming — 
you have reason to fear that you will fail of healing, 
and come short of eternal life. In a day of divine 
power, when many are awakened, and pressing into 
the kingdom, you are unaffected, secure ; and have 
not even begun to inquire, what you must do to be 
saved. Sinners, as certain as there is a God, in your 
present course you are for ever lost. You are has- 
tening to the grave with the march of time ; but mak- 
ing no preparation for eternity. You are busily en- 
gaged in the things of this life ; but indifferent to those 
of the next. What ground have you to hope, that God 
hath not already cursed, and utterly forsaken you. 
u . Ephraim is joined to idols, let him alone. 55 Oh, it 
is a distressing thought to the ministers of Christ, that 
though sent to you from sabbath to sabbath, with the 
messages of divine mercy, and to beseech you in 
Christ 5 s stead, to be reconciled to God— the fruit of 
all is to harden, and ripen you for destruction. " O 
that my head were waters, and my eyes a fountain 
of tears, that I might weep day and night for the slain 
of the daughter of my people. 55 Awake to a sense of 
your danger, and flee from the wrath to come. God is 
calling — He is waiting upon you ;— and now is the ac- 
cepted time. O, helpless as you are, fall prostrate, 
at the foot of God, and beg for mercy. 

" Come and let us return unto the Lord — for he 
hath torn, and he will heal us. He hath smitten, and 
he will bind us up. O Israel, return unto the Lord 



328 Delusion and false peace. 

thy God; for thou hast fallen, by thine iniquity. 
Take with you words, and turn to the Lord. Say 
unto him, take away all iniquity, and receive us gra- 
ciously/' 

May God give effect to his word, and lead us all 
in the way everlasting, for Christ's sake. Amen* 



SERMON XXXV. 

THE TEST OF GRACE, OR, THE CONVERT 
EXAMINED. 

John xii. 25. 

He that loveth his life shall lose it, and he that hateth 
his life in this world, shall keep it unto life eternal. 

That love to God and man, which the gospel re- 
quires — and which is a distinguishing evidence of 
grace, is disinterested: — that is, a love to the happi- 
ness of being generally ; and to our own being and 
happiness, as a part of the whole. Hence, disinterest- 
ed, diners essentially from uninterested. It is the con- 
trast of supreme, or exclusive self-love, which is the 
ruling principle in every natural man. Uninterested 
love is a palpable absurdity. It expresses moral qua- 
lities, that neutralize and destroy each other ; and 
therefore can have neither coincidence, nor coexis- 
tence. Whatever being, or thing becomes the object 
of our affection, is, in the same degree, interesting, 
and commands our regard. If God be the object of 
our affection, this love will, and must be supreme ; 
and we shail feel a paramount interest in his glory, 
and the good of his kingdom. These will be the ob- 
jects of our highest regard and delight. We shall re- 
spect every part of this kingdom, (not excluding our- 
selves,) according to its relative importance in the 
system. Hence, disinterested love does not exclude 
the love of self; but duly regulates and bounds it. 
The great summary of the divine law, expresses this 
idea, in the fullest manner, and in terms, which the 
candid mind cannot pervert. " Thou shalt love the 
Lord thy God, with all thy heart, soul, and mind ; and 

28 * 



330 The test of grace, or $ 

thou shalt love thy neighbour as thyself.' 1 This law 
is written on the heart of the sanctified. Every one 
who is born, and taught of God, has this affection. 
He loves God supremely, and exercises disinterested 
good-will towards all moral beings. This love glow- 
ed in the heart of the Psalmist, in that sublime rhap- 
sody : " Whom have I in heaven but thee, and there 
is none upon the earth, whom I desire, besides thee." 
This love also warmed the breast of the apostle, in 
those animated declarations of his love to the Redeem- 
er, and the souls of his fellow-men. " For I deter- 
mined not to know any thing among you, save Jesus 
Christ and him crucified. Yea, doubtless, and I count 
all things but loss, for the excellency of the knowledge 
of Christ Jesus my Lord — for whom I have suffered 
the loss of all things, and do count them, but dung, that 
I may win Christ. For I could wish that myself were 
accursed from Christ for my brethren, my kinsmen ac- 
cording to the flesh." 

In these specimens, the Christian character is ex- 
hibited in the most distinguishing light ; — and these 
as practical comments, will assist us to understand 
the mysterious declaration of Christ in the text. It is 
a bold and marked description of the Christian charac- 
ter; and the same, with a very little variation of 
phrase, is noted, by each of the other evangelists. 
14 He that loveth his life shall lose it ; and he that 
hateth his life in this world, shall keep it unto life eter- 
nal." See also, Matt. x. 39. Mark viii. 35. Luke xvii. 
33. 

By comparing the rule and the example, the cha- 
racter is clearly displayed ; and we cannot hesitate to 
say, however it may affect us, that every real disciple 
of Christ has that supreme, all comprehending, all 
commanding love to his Redeemer; that he subordi- 
nates every other interest to his ; and in heart and 
spirit, is a martyr to his cause. 

Let us now faithfully apply this test to our own 
hearts. I will consider myself, as particularly address- 
ing Christians, and especially one who has recently 
embraced a hope in Christ ; and yet under doubts and 



The Convert examined. 331 

fears, inquires, how shall I determine that I am really 
converted? By zvhat mark shall I know that I am imit- 
ed to Christ, and savingly interested in his redemption f 
This is a question of great moment, which every con- 
vert ought to ask, and subject his religious experience 
to the severest scrutiny. It is all important, that as 
soon as he begins to realize a change, and embrace 
hope, he be thoroughly examined by an experienced 
Christian or spiritual guide ; — for the danger of de- 
ception is great, and a false hope almost as fearful as 
reprobation. Many, hasty and superficial in this cri- 
tical period, grasp a selfish comfort, and build their 
eternal hope on a foundation of sand. Christians re- 
joice with fear and trembling, when they hear of a 
conversion. The danger of self-deception is increas- 
ed in proportion as religion becomes fashionable by a 
general revival. It is easy sailing with the current, 
and the fruits of sympathy and assimilation, the selfish 
heart may readily mistake for the fruits of the Spirit, 
and evidence of saving conversion. There is a fasci- 
nating charm in the delusion of false hope, when im- 
mediately following the fears of hell, which destroys 
impartiality, indisposes to faithful examination, and 
tends to rivet the chains of deception. Not the easi- 
est, or least responsible part of ministerial labour, in 
a revival, lies with the hoping. It is a crisis, which 
seems like the solemn decision of the judgment-day. 

But I return from a digression made in faithfulness 
to souls, and resume the question of the hoping, trem- 
bling convert. 

You, my friend, ask me, how you may know your 
state to be safe ? I hope you will look elsewhere for 
light. I think, however, you will do well to re-exa- 
mine your experience. Tell me then honestly, what 
were your feelings, what your views of God, and of 
yourself, immediately before, and at the time of your 
supposed change of heart ; — what caused you to hope ; 
— and in what objects or truths, you first found re- 
lief? 

Convert. I had been much distressed with my 
guilty and deplorable state, and for days and weeks — 



332 The test of grace, or, 

seeking relief, but finding none. I attended all the 
religious meetings — read, and prayed much in secret, 
and asked the prayers of Christian friends. I earnest- 
ly sought salvation, and daily expected, though in 
vain, the time of deliverance. One and another more 
lately awakened, were already rejoicing in hope. 
This increased my distress, and sunk me almost to 
despair. I greatly feared there was no mercy for me. 
In this state of mind, while thinking on my wretched- 
ness, striving to look to God, and bring my heart to 
him ; — it seemed as though the heavens opened, and 
the Lord, looking upon me, with a smile, said, Be of 
good cheer — thy sins are forgiven thee. I wept, when 
1 heard such pleasant words from my Creator's voice 
— nor can I — 

Minister. Stop there, my friend. I wish to review 
before you proceed farther, and make some remarks 
which you may profitably apply. The evidences of 
a saving change are numerous, and the first exercises 
of the renewed mind, are greatly diversified in differ- 
ent subjects. But they all, like the rays of the sun, 
point to a common centre, and have a testimonial 
bearing upon the same great reality — a change of 
heart. Now these evidences, according to their na- 
ture, and circumstances, are more or less clear and 
convincing. Some are such as to inspire strong con- 
fidence, and a lively joy — others afford but a faint, 
and glimmering hope. Some are conclusive evidence 
— some hopeful — others doubtful — many altogether 
deceptive. Beware then, in this important concern, 
on what evidence you rely. Seek the highest evi- 
dence, the case will admit, and look for the distin- 
guishing marks of grace. These are not always such, 
as will immediately inspire the highest confidence. 

You must then know, that without a change of 
heart, any impenitent sinner, were conscience awak- 
ened, would feel as happy as you were, if he thought 
God had told him with a smile, — his sins were for- 
given. And so long as he thought thus, he would be 
happy, and no longer — for, this, and nothing else, he 
enjoyed. Let him doubt that, and he neither love? 



The Convert examined. 33$ 

nor enjoys God. Now inquire, is there any thing in 
your experience, which essentially distinguishes it 
from such a deception ? Consider, whether in your 
seeing the heavens open — the Lord looking upon you 
with a smile, and pronouncing your sins forgiven; 
there was any thing more than what the adversary 
might easily have imposed on your imagination, espe- 
cially at a time, when your mind was so well prepar- 
ed for such a pleasant illusion ? Will you then ha- 
zard your eternal interest, on the evidence of a phan- 
tasm ? Search the Bible for evidences of grace, and 
the sources of true comfort. That does not tell you, 
God has forgiven you in particular — but only what 
characters he will forgive, and that he requires you to 
become of this character : — to repent that you are 
more concerned for yourself, than for all other beings— 
and that you do not lore God more than yourself — 
his interest more than your own. The Bible tells you 
to accept the punishment of your iniquities — to feel 
that you deserve his eternal wrath, and ought to justi- 
fy him if he inflict it. You will find farther, that you 
are to rely on nothing but the atonement of Christ for 
pardon and acceptance, and after your most faithful 
obedience, the righteousness of Christ must be your 
only hope. 

In my view, the only reason why the unrenewed 
soul does not see, is because he looks not out from 
his dark abode. His affections are all swallowed in 
self. The Christian also is darkened, because his be- 
nevolence is so w r eak and limited. He is seeking 
comfort in his own personal possessions and prospects. 
It is unworthy of the Christian to refuse to be com- 
forted, or to feel no interest in the subject of religion, 
unless assured that God loves him in particular, and 
purposes to make him happy for ever. If he have 
the full belief of this, it can make but the smallest part 
of his comfort ; and even none at all, if destitute of 
spiritual views. It is the imagination of the carnal, 
and which they often express, that the principal and 
peculiar enjoyment, of the Christian, is simply his 



334 The test of grace, or, 

hope — his confident persuasion of safety, with the 
proud pleasure of viewing himself a favourite of hea- 
ven. This opinion is naturally imbibed. It is the 
fruit of pride and founded in ignorance. The de- 
praved heart, alienated from God, and dead to holi- 
ness, can soar to no higher, than a selfish happiness. 
But the ground of the Christian's joy, is " a path, 
which the vulture's eye hath not seen, nor the lion's 
whelp trodden." His peculiar comfort springs from 
an opposite principle, and is totally different in kind. 
His highest satisfaction is in viewing the moral beau- 
ty of God, and his holy purposes, all to be accom- 
plished in the time and manner wisest and best. The 
Christian is like God. He regards supremely that 
interest, which God is eternally pursuing, and is more 
concerned for its promotion, than for his own salva- 
tion. In this sense, he loses his life, and does not 
seek it. He knows, that he shall escape hell, and 
gain heaven, if it shall accomplish God's purposes, and 
promote his glory. This is sufficient to make his joy 
as full as his love to God, and as pure as his regard 
to God's interest. The Most High hath but one in- 
terest. His love is not divided between two or many. 
Therefore the Christian's views are to the same great 
end, and his own happiness or misery subordinate. 
Salvation would be undesirable on any other condi- 
tion. 

Admitting this representation, we can account for 
the darkness and disquiet of the Christian. It is 
caused by losing sight of the grand interest, which 
embraces the good of the universe. His eye for a 
time, becomes fixed on himself, and his own interest. 
How can I be happy ? — who will shew me any good? is 
his inquiry. There are two difficulties attending. 
First, the object is too small to make him happy. As 
well might you satisfy the hunger of a starving man, 
with a mere morsel of bread. The soul must have 
an object of happiness, equal to its capacities, and de- 
sires — an infinite ob ect ; or suffer extreme want. 
The world with all its fullness would not serve for one 



The Convert examined. 335 

repast. The other difficulty is, that God hath given 
no assurance of the salvation of a particular individual. 
He hath told us what characters shall be the subjects 
of his grace, and what the vessels of his wrath. When 
anv one becomes a Christian, he is satisfied with 
thi* — for he sees, he feels it to be fit and proper, for 
G >d to deal with men, according to his declared inten- 
tion, and he has no opposing desire. He has peace 
ai. i pleasure in believing God to be in all respects, 
what he is — an infinite being, designing and knowing 
that which is right. 

The unrenewed has no satisfaction in the know- 
ledge or belief of this truth. It is no object of his 
concern. His great desire is to know that he himself 
shall be happy. This, however, he cannot know, but 
by inference. If he could, it would not dispose him to 
rejoice in God. He may know that he will be hap- 
py in heaven, from knowing that he has supreme love 
to God, and concern for his glory — a sincere desire 
that his interest be promoted, and every thing obstruct- 
ing it destroyed. When feeling thus, he instantly loses 
his fears of hell, and rejoices that God reigns. He is 
glad that any are received, and that many more will 
yet be received to heaven. In view of the unnum- 
bered thousands whom Christ will bring to glory, he 
forgets himself, and begins to sing, " Alleluia, for the 
Lord God omnipotent reigneth." He does this, be- 
fore he draws the inference, that now being a friend 
to God and his cause, he is one whom God for ( hrist's 
sake will pardon and save. This is according to the 
reasoning of the apostle \ " If when we were enemies, 
we were reconciled to God, by the death of his Son ; 
much more being reconciled, we shall be saved by 
his life." He does not infer the certainty of sal- 
vation, from the death of Christ ; but from recon- 
ciliation, as evidence of our interest, in his atone- 
ment and intercession. When your comfort arises 
from a right view of God's character and Christ's 
kingdom, it proves that you are born again and 
are a new creature; — for the comfort of the un- 



336 The test of grace y or, 

renewed is different — it arises from a view of them- 
selves, and a hope that God intends to make them, 
in particular, happy, — They cannot endure the 
thought, that God is determined to pursue his ob- 
ject, and crush all opposition ; — that he will pardon 
no one, unless his glory and interest can be promoted 
by it. But these discoveries comfort the Christian. 
He can say, God is such as I desire him to be. He re- 
quires nothing but what is so right and suitable, that I 
cannot but cheerfully comply. I do not desire him to 
regard me more than he does. He will make me and 
all others as happy as will consist with his glory. 
More than this, I cannot desire. If I did, it would be 
opposition to God. In this opposition, one ?nust give 
way to the other. God^s interest or mine must fall. 
Let impartial reason decide which ought to yield. 
Say, for example, shall a ship freighted with the value 
of millions, turn from its course, when in turning, it 
must dash on a rock and be lost ; — and all this to pre- 
vent breaking a bubble, which is floating on the sur- 
face, before it ? Shall this sacrifice be made to pre- 
s erve the bubble ; because indeed some fool has 
placed his heart upon it — thinks he will soon secure 
it, and it will make him vastly happy? — If we say, 
preserve the ship, and let the bubble break ; we must, 
with infinitely greater propriety, say, let our, and eve- 
ry other interest, in opposition to God, be crushed ; — 
for, if preserved, they are of no more real worth than 
the bubble. God^s interest is infinitely more valuable 
than that of the ship, and will infallibly be dashed and 
destroyed, if it give way for my interest, or any other. 
My friend, repent, if you are more concerned for 
yourself, than for God : and if destitute of light and 
comfort, unless you can see that God loves you in 
particular ; and will, certainly, make you happy — 
condemn and abhor your selfishness. Read the 
word of God. You there see what is his character. 
You see the great and glorious object which he is 
pursuing. Is here not clear and satisfactory light ? 
Does not this view of God and his interest, make you 



The Convert examined. 361 

happy ? If not, you would be unhappy in heaven : — 
for the glorious purposes of Jehovah ; — their actual 
and r, Lccomplishment; and his holy, wise, and 

p< rfeet government, furnish the songs and anthems 
of the blessed a hove. The four and twenty elders, the 
whole church of the redeemed, fall down before him that 
sitleth on the throne, and worship him, that lived] for 
ever; and cast their crowns before the throne, say- 
•• Thou art worthy, O Lord, to receive glory, and 
honour, and power, for thou hast created all things, 
and for thy pleasure, they are and were created. We 
give thee thanks, O Lord God Almighty, who art, and 
wast, and art to come, because thou hast taken to thee 
thy areat power, and hast reigned.-' 

My fellow-sinner, your heart must be changed, 
or you can never join in these songs of the redeem- 
ed — but your voice will hereafter, and for ever be 
employed in the waitings of the damned. If you 
are not willing to cast yourself into God's hand un- 
conditionally — to have him dispose of you in that 
w ay which will be the most for his glory — you have 
no love to his character — no reconciliation to Christ 
— :io submission to his government — no qualification 
for heaven. You must subordinate every other de- 
sire, and be willing to sacrifice every other interest 
to that of the Redeemer's kingdom. Otherwise, 
even in seeking your salvation, you act from selfish 
motives and oppose the glory of God. You are 
seeking only to save your life, and shall lose it. God 
will dispose of all in that manner, which will be most 
honourable to himself. Of this, he has given us as- 
surance. If this assurance do not reconcile us to God 
— make us willing to be in his hand, and even to re- 
joice in him ; — we are wholly selfish. An evil heart 
of unbelief possesses us. We are of the same moral 
character with the devils ; and with them must take 
our eternal portion. God hath, by his Son, at infi- 
nite expense, made provision for the pardon of sinners, 
and on him we may safely rely. But unless we have 
his spirit, we are none of his. Remember his words. 

29 • 



338 The test of grace, fc. 

" Whosoever will come after me, let him deny him>- 
self, and take up his cross, and follow me. For who- 
soever will save his life shall lose it ; but whosoever 
shall lose his life for my sake, and the gospel's — the 
same shall find it." Amen. 



SERMON XXX YI. 

•OMING OUT FROM THE WORLD. 



2 Corinthians vi. 17. 

Wherefore, come out from among them, and be ye sepa» 
rate, saith the Lord, and touch not the unclean things 
and I will receive you. 

The world is one of the three grand enemies, with 
which the Christian soldier has to fight. By faith, 
that faith only which works by love and purifies the 
heart, can he hope to overcome, and shout the triumph 
of victory. The world spreads its temptations thick 
around him, to retard and divert his course, in his re- 
turn to God — to ensnare, entangle, and destroy him. 
Suitable weapons for his warfare are, therefore, pro- 
vided. Various means hath divine wisdom appoint- 
ed for his protection and safety. These he is abund- 
antly warned and exhorted to improve. The purity 
of the Redeemer is his pattern — " He was holy, 
harmless, undefiled, and separate from sinners. He 
hath set us an example that we should walk in his 
steps.*' To this, the new nature of grace inclines 
him. Supreme love to God, is devotedness to his ser- 
vice, and disposes the soul to seek after purity. " He 
that hath this hope in him, purifieth himself even as 
he is pure :" — and the command of God in the text 
is — Wherefore, come ye out from among them, and be ye 
separate, saith the Lord, and touch not the unclean thing, 
and I will receive you. 

A duty here enjoined upon believers in Christ, 
is a visible moral separation from the world, by a 
aolemn, publick espousal of Christ and his cause. 

To make a publick profession of religion, and unite 



340 Coming out from the ivorld. 

with the visible church of Christ, is, in a qualified 
sense, the duty of all men who hear the calls of the 
gospel ;— -but it is the absolute duty of those who tru- 
ly believe in Christ, and conscientiously desire to walk 
in obedience to his commands. 

New converts, and other non-professors, who cher- 
ish the Christian hope, have a special interest in this 
subject ; — for while they acknowledge it a duty by 
the authority of Christ, their Christian Character and 
hope are involved in their compliance. This con- 
viction, however, may be so imperfect as to be ineffi- 
cient, and they continue halting between two opinions 
— cherishing hope and neglecting duty. 

In relation to this subject, they need much previous 
pastoral instruction : — for many though possessing the 
best means, have, through long inattention, much of 
their practical knowledge to acquire, after the experi- 
mental is obtained. I repeat it, therefore, they need 
instruction, and particularly in this subject. They 
stand on critical ground. It is a solemn and interest- 
ing period of the Christian life. Lasting and impor- 
tant consequences are connected with the principles 
and practice of its commencement. 

In the course of a revival, and previous to the in- 
gathering of its fruits, this subject is ever found to re- 
quire much of the minister's time and attention ; and 
not unfrequently to affect him with deep anxiety. It 
is necessary, that the young subjects of grace, who are 
but now entering the school of Christ, should be fully 
instructed in these points — the qualifications, duties 
and privileges of church-members — the ground on 
which it rests — the authority which binds— the obli- 
gations which enforce — the proper motives to the du- 
ty, and the consequences of performing or neglecting 
it. These should be accurately defined — faithfully 
inculcated, and correctly understood. 

The text I consider, has a direct bearing upon this 
subject. It indicates a visible, solemn overt act, and 
necessarily points to a publick profession. The spirit 
of the command implies this, where, in one short pre- 
cept, the duty is thrice enjoined, with an increasing 



Coming out from the world. 34i 

emphasis, and expressly sanctioned by the authority 
of the Most High. " Wherefore, come ye out from 
among them — and he ye separate, saith the Lord — 
and touch not the unclean thing." And lest the au- 
thority commanding should fail to ensure obedience, 
the weight of infinite grace is added, with the alluring 
promise — " And I will receive you, and I will be a Fa- 
ther unto you, and ye shall be my sons and daughters, 
saith the Lord Almighty." 

I will now suggest, in a few particulars, the true 
grounds and obligations of this duty. 

1 . Christ's kingdom is not of this w T orld, though it 
is in the world. It is a spiritual kingdom, and in its 
practice, laws, and customs, differs totally from the 
world. Christ is the head, and the church his body. 
He purchased the church with his own blood : — and « 
" gave himself for us, that he might redeem us from 
all iniquity, and purify unto himself a peculiar people 
zealous of good works." He hath called them out 
from the world by his grace ; enacted laws for their 
government — appointed means, ordinances, and offices 
for the regulation and benefit of his church ; — given 
his word for its instruction, and pastors and teachers 
" for the perfecting of the saints; for the edifying of 
the body of Christ." Particular churches are branches 
and parts of the whole visible militant church : — but, 
if there were no branches, there could be no body ; 
if no professed believers ; — no visible community, of 
Christians, distinguished, known, and regarded as the 
avowed friends and followers of the Redeemer ; there 
would be no visible church of Christ, in the world. 
And if there were no visible church, there would be 
no pastors given — no gospel preached — no ordinances 
administered — no sabbaths observed, and no worship 
of the true God continued in the world. 

2. There are but two moral kingdoms in the world. 
All mankind are divided into two general classes, 
Saints and Sinners — friends and enemies of God. 
Every man, therefore, is necessarily a subject of one. 

29 * 



342 Gaming out from the world. 

or the other, of these kingdoms ; and these are visible 
kingdoms. It is true, that in this confused world, 
there are unnatural mixtures in hoth. There are hy- 
pocrites in the visible church of Christ, who are real 
members of Satan's kingdom; and there are real 
members of Christ's kingdom, who, by neglect of 
duty, continue the visible members of Satan's king- 
dom : but, neither of them are where they really or of 
right belong. 

What then draws the line between these king- 
doms ? what is the distinguishing badge of Christ's 
subjects ? What else can it be but a publick profes- 
sion ? It is true, profession itself, is not religion ; 
for, " with the heart man believeth unto righteous- 
ness :" but, " with the mouth, confession is made 
unto salvation." Faith, profession, and works, must 
compose the Christian character. Profession does 
not make the man a Christian ; but it gives him the 
visible character of one ; and is a duty, which as such, 
he is bound to perform. Without it, he does not 
give full evidence of the character ; and, however he 
may have private charity, he cannot, consistently re- 
ceive the publick fellowship of the church, or com- 
mune with them, in the special ordinances of the gos- 
pel. Philip made the Eunuch's profession of faith in 
Christ, the term of admission to baptism. Is it then, 
consistent with the character, comfort, or peace of the 
Christian, to remain a visible member of Satan's king- 
dom ? — to continue in the camp of the enemy, irreso- 
ute and undetermined to leave it ; and still claim the 
haracter of a friend to the Redeemer? Can this be 
acting an honest part ? Christ's opinion is a decisive 
answer to the question* " He that is not w r ith me ,is 
against me, and he that gathereth not with me, scat- 
tereth abroad." By the laws of war, among the na- 
tions of this world, a soldier who should thus conduct, 
would, upon detection, be executed as a deserter, or 
a spy. 

3. The honour of Christ, and the interest of his 
cause, prove and enforce the duty. 

Whoever is recovered from the guilt and wretched- 



Coming out from the world. 343 

oess of his natural state ; is redeemed by the blood of 
the Son of God, and renewed and sanctified, by his 
Spirit. Is he not then under obligation to show forth 
the praises of him, who hath brought him out of dark- 
ness into marvellous light? Shall he make no returns, 
not even an acknowledgment of the favour ? And 
how is he to make these returns — to render due praise 
to his Almighty Deliverer ? Is it by denying his phy- 
sician and concealing his cure ? Can he do it by less 
than professing his obligation, and freely dedicating 
himself and his all, to Christ ? He is the builder of 
his spiritual temple. Every stone in its walls is fitted 
and placed by his own hand. It is declared too, with 
a high and solemn emphasis — " and He shall bear the 
glory." 

When Jesus healed the ten lepers in the way, 
" One of them, when he saw that he was healed, turn- 
ed back, and with a loud voice glorified God. And 
fell down on his face, at his feet, giving him thanks, 
and he was a Samaritan. And Jesus answering, said 5 
were there not ten cleansed, but where are the nine ? 
There are not found to give glory to God, save this 
stranger." In this declaration of the Saviour, did he 
not expressly approve of the conduct of the grateful 
Samaritan ; and as pointedly condemn that of the 
others, who, under equal obligations, ungratefully neg- 
.lectany acknowledgment to their divine benefactor? 
Will he not also condemn the similar conduct of those, 
who have received at his hand, spiritual healing of 
the leprosy of sin ? 

In another historical instance, of gospel record, the 
mind of Christ is clearly made known. The woman, 
who had obtained cure of an inveterate disease, by 
privately touching the hem of his garment — hid her- 
self in the crowd, contented with the benefit received, 
and thought to have enjoyed it, without any acknow- 
ledgment of her obligation. Christ's conduct upon 
this occasion, is striking and instructive. Who 
touched my clothes ? was a question which pierced 
her to the heart, and thrilled through her soul. She 
could no longer be concealed. It brought her to ac- 
knowledge from whom she had received her cure, 



344 Coming out from the world. 

and give him the glory of it, before the surrounding 
multitude. She came trembling ; fell down before 
him ; owned the fact, and received this gracious an- 
swer from her Lord, " Daughter, thy faith hath made 
thee whole. Go in peace, and be whole of thy 
plague." This short anecdote, speaks a volume upon 
the subject. It is a more demonstrative indication of 
duty, than a thousand theoretical arguments. It is 
lucid as truth, and powerful as the voice of Heaven. 
May it have a similar effect upon those who are hop- 
ing in Christ, and yet neglecting to acknowledge him 
as their Saviour. 

Christ deserves all the glory of his grace ; and he 
claims it as his due. This is joyfully ascribed to him 
by the saints in heaven ; and it should be with equal 
readiness by saints on earth. Instead of this, we dis- 
honour him, while refusing to profess his name, and 
join the family of his disciples. Moreover, there is. 
great injury done to the cause of Christ, by this neg- 
lect. It is weakening the force of truth and duty, by 
the influence of example ; the strongest influence 
which men can exert. That there are but two great 
moral interests, has been remarked. Every man 
weighs something in one scale, or the other ; and 
every man is bound, upon pain of the divine displea- 
sure to cast his whole influence into the right scale ; 
for the promotion of Christ's cause. The Christian, 
therefore, who neglects a publick profession, and con- 
tinues mingled and undistinguished in the corrupt 
mass of an unbelieving world ; acts the most absurd 
and inconsistent part. He, in fact, casts himself into 
the opposite scale ; and suffers his virtues to be con- 
trasted, by the enemies of the Lord, against Christian 
virtues; to dishonour the church of Christ. They 
will, in triumph, cite his name and example to dis- 
prove the necessity of a Christian profession, and de- 
stroy the importance of divine institutions. He, say 
they, shuns the hypocrisy of a publick profession ; and 
is a good man without prof cs sing to be a Christian. 

4. The authority of Christ, puts the question beyond 
dispute or douht* It is his voice, that we hear, in 



Coming out from the world. 345 

language the most decisive, and energetic ; and need- 
ing no comment to explain — no argument to enforce 
it. Wherefore, come out from among them, and be ye 
separate, saith the Lord, and touch not the unclean 
thing, and I will receive yon. Can we want clearer 
knowledge of duty, more than the express and positive 
command of Christ ? any higher authority than that of 
Him who has all power, both in Heaven and earth ? 
or greater encouragement, than his promise of ac- 
ceptance and adoption ? Is the duty self-denying ? 
It is the more excellent. Is it coming out from the 
world, and forsaking every object of idolatrous affec- 
tion ? It is travelling back to God the supreme good* 
Is it to be separate from the wicked, and to abstain 
from the touch. of every thing unclean and polluting ? 
This is our perfection. It is brightening the divine 
image on the soul. It is cleansing ourselves " from 
all rilthiness of the flesh and spirit, and perfecting 
holiness in the fear of God. 55 



PART II. 

OR THE INQUIRY-MEETING. 

2 Corinthians vi. 17. 

Wherefore, come out from among them, and be ye sepa-' 
rate, saith the Lord, and touch not the unclean things 
and I will receive you* 

In review of this subject, we find clear and abun- 
dant evidence, from scripture, of the will of Christ, that 
his people should come out from the world, and unite 
to his visible church, by a publick profession of their 
faith in Him, and their allegiance to h!m. The follow- 
in:: reasons have been offered to enforce the duty. 
1. Christ's kingdom is not of this w T orld ? and all its 



346 Coming out from the world. 

laws and customs are totally different. 2. A publick 
profession is the distinguishing badge of his subjects. 
3. The honour and interest of his cause require it; 
and, 4. His own authority enjoins it. 

Imagining myself seated among a number of Chris- 
tian converts, in an Inquiry -meeting ; who have been 
listening to this discourse, and are more desirous of 
receiving, than I am capable of imparting instruction — 
I shall now, address myself to them severally, in a fa- 
miliar conversation ; and then close with some remarks 
for the correction, and general benefit of Christians. 

Let each in his turn, state his own feelings, and re- 
ceive the instruction which 1 shall offer. 



" I have been seriously disposed — and attentive to 
religion from youth. My course of life has been re- 
gular : — my moral character fair. I know nothing, 
however, of a change of heart, of which others tell. I 
have always respected religion, and loved the charac- 
ter of God, as a being of infinite goodness ; and I can- 
not feel willing to be damned, in order that I maj 
hope to be saved ; — yet I wish to belong to the 
church, and enjoy the special ordinances of the gos- 
pel." 

My friend ; — the religion of the gospel is a religion 
for sinners — not righteous men, who have always loved 
God. If you are naturally good, you need no Saviour 
and no sanctifying Spirit. But if you come to Christ 
by faith, and accept divine mercy on the terms of the 
gospel ; you come to him as a sinner ; and utterly re- 
nounce your own righteousness. You will acknow- 
ledge yourself, naturally dead in trespasses and sins, 
and wholly dependent for salvation on the sovereign 
grace of God, through Jesus Christ. But you do not 
appear to feel any need of Christ. In your short his- 
tory of yourself, there is not even a recognition of the 
Saviour — nor of yourself as a sinner; but you have 
seen fit to cast a sneer upon the great required duty 
of submission to God. No sinner is required to be 



Coming out from the world. 34f 

willing to be damned, in order to be saved — but you 
are required to be reconciled to the justice of God, to 
accept the punishment of) our iniquities ; and receive 
Christ as all in all, to yoir salvation. This taunt it 
a libel upon the truth. The idea is in itself absurd 
and ridiculous ; and there is no denomination of Chris- 
tians on earth, who hold any such tenet. Why you 
should wish to belong to the church, and commune in 
gospel ordinances, or what benefit it would be to you, 
in this state of mind, I cannot conceive. First, my 
friend, exercise repentance towards God, before you 
profess faith in Christ; — for, be assured, that the vir- 
tues of a Pharisee are no more acceptable to him now, 
than they were in the days of his flesh. Mark well 
his words — " I say unto you, that except your right- 
eousness exceed the righteousness of the scribes and 
pharisees, ye shall in no case enter into the kingdom 
of heaven." 

B. 

" My heart was changed, if ever, about twelve years 
since. I neglected, however, a publick profession. 
There were certain articles of the church, of which I 
did not entirely approve. There was also a member 
of the church, who had injured me in a contract, and 
I was driven to a suit in law to recover my rights. I 
could not therefore commune with him. 

" At first, and for three or four months after 1 em- 
braced hope, my light was clear, as 1 thought, and I 
enjoyed much comfort in the duties of religion. I 
then gradually declined. The cares of a numerous 
family, and my worldly business engrossed much of my 
attention and time, and by degrees, family prayer and 
religious meetings were neglected. I had, however, 
some seasons of painful regret, and could say with 
Job — Oh that I were as in months past. — I formed re- 
solutions, but they were soon broken. On the whole, 
I have walked in much darkness, and at times almost 
relinquished hope. 



348 Coming Out from the world. 

" Since the present revival commenced, I trust, 
God has graciously restored to me the light of his 
countenance and the joys of his salvation — so that I 
now feel resolved by his grace, to follow the Lord 
fully." 

If your original hope w r ere well founded, you have 
been a grievous backslider. Your error began, at that 
time and place. I wonder not at your declension. It 
has been the fruit of your misconduct. Christ will have 
no fellowship w r ith his people, in the neglect of duty. 
He promises his comforts only to those who live in obe- 
dience. You neglected duty, in not uniting with the 
church when you had the evidence and comfort of 
hope. Neither of your objections had any weight. 
It was no reason, for disobeying the command of Christ, 
that your neighbour had injured you — nor any real 
bar to your communing with that church. It was in- 
deed a reason, why you should have done it, that you 
might more fully discharge your duty to an offending 
brother : and not, in the first instance, resort to a civil 
court, for redress. A law-suit is ill adapted to the 
purpose of reclaiming. Its usual tendency is to ex- 
cite all the selfish, angry passions of the heart. It is 
a mistaken idea among people, that they are released 
from obligation to tell their neighbour his fault, be- 
cause they are not church-members. You was wrong 
in making some small exceptionable church articles, a 
reason for neglecting a known and acknowledged du- 
ty. It is absurd and arrogant, for an' imperfect man, 
to insist on a perfect church, as the term of commun- 
ion. Finally, the consequences, as you see, have 
been deplorable ;— not only to yourself, but to your 
family — your dear offspring, whom God had commit- 
ted to your special care, with the highest responsibili- 
ty. You have not dedicated them to Christ, in bap- 
tism : or prayed with them and instructed them, as 
you ought; but by neglect of duty, deprived them 
also of the special w r atch, and prayers of the church. 
Think of it — be humbled before God, and resolve on 
duty in future. 



Coming out from the world. 34!' 

c. 

•• 1 have lived a stupid and very wicked life to the 
age of twenty-five years ; till a few months ago, and 
since the revival began in this place. My mind was 
then deeply impressed by a certain sermon. My 
sins were set in order before me. to my unspeakable 
distress. At length, it pleased God, as I humbly hope, 
to reveal a Saviour to my soul. 1 have since enjoy- 
ed his presence, and do wish to live to his glory. 

; - With respect to uniting with the church, 1 am 
in suspense. I have been such a notoriously immoral 
and profligate character, that, I am afraid, it will not 
be right for me. I fear also, that I may hereafter con- 
duct out of character 5 and so, in either case, dishonour 
and injure the cause. I have, therefore, thought it was 
my duty to delay, to give evidence of sincerity." 

The true penitent is not suspended from the king- 
dom of heaven, for his past wickedness ; and sinceri- 
ty is best proved by obedience. Why are you not 
afraid of dishonouring Christ by present^ as well as fu- 
ture misconduct ? Yoa have no license to choose 
either of two moral evils. To do the most honour to 
Christ, is to give increasing evidence of Christian 
character. They, to whom Christ hath forgiven 
much, ought to love much. Mary Magdalene, before 
her conversion, was a vile character : — Christ did not 
suspend her on that account. She at once establish- 
ed the character of a zealous disciple. Paul was a 
blasphemer, persecutor, and murderer : but immedi- 
ately, upon his conversion, he conferred not with flesh 
and blood. Do your duty and submit all conse- 
quences. — Your tenderness of conscience promises 
well. But in the fear of future failings, as a reason 
for neglecting present duty, there is, probably, a se- 
cret, sinful distrust. " He that hath begun a good 
work in you, w T ill carry it on." Christ's promise is 
unfailing, and his grace all-sufficient. Go forward 
and do your duty, in the strength of the Lord. Put 
your trust in him, and you have nothing to fear. 

30 






350 Coming out from the world. 

D. 

" I hope, 1 love Jesus Christ my Saviour, and 1 
mean to lead a religious life : but, I see so much error 
and confusion in the church, that I think I may as well 
remain where I am. Profession is nothing without 
piety 5 and a man, in my opinion, may be saved, as 
well without, as with a publick profession. Many pro- 
fessors are but arrant hypocrites." 

This, my friend, is treating the church and kingdom 
of the Redeemer, all his positive institutions, and 
Christ himself, with high disrespect ; and is far from 
discovering Christian sincerity. It shows something 
opposite to the spirit of him, whose heart is subdu- 
ed to the obedience of faith. His language is " Lord, 
what wilt thou have me to do ?" A profession may 
be hypocritical ; — such no man ought to make : 
but he who pleads conscience, for neglecting duty, 
stands condemned of hypocrisy, by his own mouth; 
" Then, are ye my friends, if ye do whatsoever I com- 
mand you." He, therefore, who despises the Chris- 
tian profession, treats the command of Christ with 
contempt. There is a corrupt motive — a wicked re- 
serve at the bottom — an unwillingness to be govern- 
ed by the strictness of Christian rules. The secret 
design is to leave open a door, for a more easy re- 
treat to the world, as the convenience of future occa- 
sion may require. 

E. 

" I hawe a trembling hope, and feel a great desire 
to unite with the church, and walk with the people of 
God — but I durst not, without more light, and a stron- 
ger hope. It is a solemn duty to covenant with God. 
My heart is treacherous, and I am afraid 1 may be de- 
ceived. Oh, if I knew that I was a Christian, I should 
rejoice to confess my Saviour's name." 

In the name of the Lord, then, come forward. If 



Coming out from the world. 351 

i 

you are sincere, in the desires you now express to 
jive in obedience to Christ, and to the glory of God, 
you have the requisite qualifications, however feeble 
your hope. — Friendship to the cause of Christ, and 
a sincere desire to honour him by a life of holy obe- 
dience, are your sufficient warrant to come out from 
the world, by apublick profession ; and you ought not 
to halt. Do not expect the end before you use the 
means. The special ordinances of the gospel, are the 
appointed means of establishment to the feeble, 
doubting Christian. If you desire fuller evidence, 
let your obedience be more perfect : for while you 
live in the habitual neglect of a known duty, there 
must be an awful deduction from your evidence. If 
you live in disobedience, you may provoke God to 
deny you his presence; — then all your comfort is gone* 
Be warned by the example of B, who by neglecting, 
when he ought to have performed the duty, lost his 
light, and walked in darkness through twelve tedious 
years. If you desire light, then come out from the 
darkness of the world — come to the source of light, 
-and " walk in the light as Christ is in the light, and 
his blood shall cleanse you from all iniquity." Oh 
say you. if I knew I was a Christian, I would rejoice to 
confess my Saviour. Put this in different words, ex- 
pressing the same idea, and you would blush to speak 
it — If Christ would make me sure of salvation. I would 
then consent to obey him ? — Will you on no other 
terms ? Only make duty your business, and the glory 
of God your concern ; — He will take an effectuafcare 
of your interest— ;; I will receive you, and be a fa- 
ther unto you, and ye shall be my sons and daughters, 
saith the Lord Almighty." 

F. 

ki I have entertained a hope seven years, and trust 
I have walked for the most part in the light. I have 
a great desire to unite with the church— I wait only 
for my husband to unite with me, in the duty. Oh, it 



35 i Coming out from the world. 

would be so happy, to have the company of my dear 
partner! I hope he will be given to my prayers.' 7 

Then wait no longer. You have already waited 
too long. I never knew but one instance, where a 
wife had this gratification, by waiting for her husband ; 
but I could narrate some striking instances where the 
husband was awakened, and converted, by the publick 
profession of his wife. We must leave all for Christ. 

G. 

;; I have great family trials. My husband is bitter- 
ly opposed to every thing of a religious nature. He 
positively forbids me to make a profession, and I fear the 
consequences of disobeying him. Alas ! it breaks my 
heart to be thus excluded from the church of Christ." 

Your case is delicate and pitiable. It is a hard 
case indeed. Cry earnestly to God for your husband 
— that he would soften and turn his heart ; and suppli- 
cate divine guidance and direction in duty. You 
must labour the matter with him meekly, tenderly, 
and in the most affectionate manner, to convince 
him, that he ought not to abridge you of a liberty, so 
sacred to conscience. Having tried these means, you 
must perform your duty — obey God rather than man ; 
and leave the consequences with him* 

H. 

" 1 feel an increasing strength of faith and hope ; 
and my heart, I trust, is attached to the cause of 
Christ. With an earnest desire to come out from the 
world, by a publick profession, my way is hedged 
with doubt. My case is this. I have several chil- 
dren, between the age of two and twelve years. My 
husband, though consenting to my uniting with the 
church, is yet so fixedly opposed to infant baptism, 
that he positively forbids my ever bringing the chil* 



Coming out from the icorld. 353 

dren to that ordinance. Under these circumstances, 
what is my duty ?" 

Your difficulty, stands on different ground from that 
of G. To unite with the church by a puhlick pro- 
fession, is a. personal duty ; — to dedicate your children 
in baptism, a relative duty. The believer's obligation 
to the former, is unqualified, and the church has no 
dispensing power. To the latter,, there may be ex- 
ceptions, in which forbearance becomes a duty of the 
church, and commiseration, instead of blame, attaches 
to the subject of exception. Your case is an exam- 
ple of the kind. 

According to the order, which God hath establish- 
ed, " The head of the woman is the man." Though 
male and female are one in Christ Jesus ; and the 
husband and wife are one in the marriage relation ; — 
yet the woman holds a subordinate station, and their 
duties are distinct. In personal duties, neither has 
power to control the other 5 but in relative duties — * 
in the management of the family — the baptism, educa- 
tion, and government of the children, the husband, be- 
ing the head of parental authority, can control the 
wife. But, if he abridge his wife in the rights of con- 
science — the whole responsibility rests on him. The 
crime is his ; the trial only hers ; and for this abuse 
he has an awful account to render. Therefore, go 
forward, and do your duty as far as you can ;— hoping 
and trusting in God, that he will, in his good time, re- 
move the obstacle In the meanwhile, give your 
children to Christ by solemn prayer, instruct and edu- 
cate them for him -, and the willing mind will be ac- 
cepted by Christ and his church, as fully as the overt: 
act of obedience. 

I shall now close this discourse with a general ad- 
dress to professing Christians. 

My beloved Brethren. What is the proper in> 
provement you are to make of this interesting sub- 
ject ? Can you mistake it ? You have already come 
&ut from the world, and professed allegiance to Christ 

30 * 



354 Coming out from the world, 

You are numbered among the covenant people of God ? 
and are members of the family of the Redeemer — 
purchased with his blood, and sanctified by his Spirit. 
Now, are there honours dispensed, without obligations 
incurred ? privileges bestowed and no duties enjoin- 
ed ? promises made, without any conditions annexed ? 
No. These are inseparably joined, and we vainly hope 
for the one, while destitute of the other. 

'When we contemplate the high honour which God 
puts upon his saints, and the glorious rewards of grace, 
he hath laid up for them, in the world to come — are 
there not good reasons for us to tremble as well as 
to rejoice ? to fear as well as to hope ? Can we feel su- 
perior to every alarm on this head ? While, with ad- 
miring gratitude, we indulge that pleasing reflection of 
the beloved apostle, " Behold what manner of love, 
the Father hath bestowed on us, that we should be 
called the sons of God-," must we not follow it, with 
those solemn words of Peter; — "What manner of 
persons, ought ye to be in all holy conversation and 
godliness ?" What but purity of heart and life, can 
afford safe evidence of our union to Christ, and our 
covenant title to the promised blessings of his king- 
dom ? Without the Spirit of Christ, shall we dare to 
Number ourselves among his people ? Without puri- 
ty, shall we call ourselves his disciples ? If we lack 
the ornament of a meek and quiet spirit, our most 
splendid virtues are not gold, or precious stones, but 
tinsel, and will prove dross in the fire of the last judg- 
ment. 

Let us then search and try our ways, and ever 
maintain a godly jealousy over our own hearts. Self- 
confidence is our most dangerous enemy. If we 
would be Christians, let us separate ourselves from 
the world, and touch not the unclean thing. Let us 
adorn the doctrine of God our Saviour, by a clearer, 
fuller, brighter exhibition of all those graces and vir- 
tues, which distinguish, adorn, and dignify the Chris- 
tian character. If we have once washed our garments, 
and made them white in the blood of the Lamb, shall 
we not be careful to keep them unspotted from the 



Coming out from the world. 355 

world ? Shall not our past contracted filth more than 
suffice us ? Shall we defile ourselves afresh ? Shall 
we return again to Egypt, and lie down among the 
cinders of the brick-kilns ? 

Arise, — let us go hence. This is not the place of 
our rest ; for it is polluted. We must retrace our 
wandering steps home to the fold of the good Shep- 
herd ; and seek refuge only under his sheltering 
wings. 

Christ's kingdom, he himself assures us, is not of 
this world ; and its purity, peace, and prosperity, are 
ever found in the same proportion, as it is kept sepa- 
rate and distinct. It is the bane and ruin of the 
church, to be mingled with the world ; — that profes- 
sors of religion have so little sense of the dignity and 
importance of the church, and so little regard to its 
honour and advancement, as to be wrapped up in 
their views and feelings, and pursuits, in a different, 
and entirely opposite interest : — that they are more 
emulous of worldly honours and distinctions, than of 
the honour which cometh from God. 

For myself, I have no belief, nor expectation of the 
prosperity of Christ's cause, any further or faster, 
than the church comes fully out from the world, and 
more clearly exhibits the spirit of her Master : than f 
as this charm is broken ; — this heterogeneous mixture 
decompounded — this unnatural confederacy dissolv- 
ed ; — the church take her true ground, on the hill 
of Zion — on the Lord's side ; not halting between 
two opinions — not serving God and mammon, but sin- 
cerely and singly attached to the cause of Christ, and 
supremely devoted to the interests of his kingdom. 

" Wherefore, come ye out from among them, and be 
ye separate, saith the Lord, and touch not the unclean 
thing, and I will receive you, and be a Father unto 
you, and ye shall be my sons and daughters, saith the 
Lord Almighty. 

" Having, therefore, these promises, dearly beloved, 
let us cleanse ourselves, from all filthiness of the flesh 
and spirit 5 perfecting holiness, in the fear of God.'* 
Amen. 



SERMON XXXVII. 

COVENANTING WITH GOD. 

Deuteronomy v. 27 — 29. 

Go thou near, and hear all that the Lord our God shall 
say ; and speak thou unto us all that the Lord our 
God shall speak unto thee ; and we zvill hear it, and 
do it. And the Lord heard the voice of your words, 
when ye spake unto me ; And the Lord said unto me, 
I have heard the voice of the words of this people, 
which they have spoken unto thee : They have zcell 
said all that they have spoken. O that there icere 
such an heart in them, that they would fear me, and 
keep all my commandments always ; that, it might 
be well with them, and with their children for ever. 

From the history and occasion of these words;—- 
the mutual communication between God and Israel ; 
and the reasons offered to enforce the duties enjoin- 
ed ; — we may draw lessons of important practical 
instruction. " For all these things happened unto 
them for examples, and, they are written for our ad- 
monition, upon whom the ends of the world are 
4Come." I shall, 

I. Hint at some prominent points in the text. 

II. Draw some practical inferences. 

1. The occasion was interesting and solemn. 

God had come down from heaven upon mount 
Horeb, to publish his law, and enjoin obedience upon 
Israel, by the sanctions of promises and threatenings. 
It was to take his people into covenant, and receive 
their vows of obedience. Never was a more solemn oc- 



Covenanting with God. 357 

casion, or a more interesting transaction. This, Moses 
declares to Israel, in the sequel of the chapter : " Ask 
now of the days that are past, which were before thee, 
since the day that God created man upon the earth; 
and ask from one side of heaven unto the other ; 
whether there hath been any such thing, as this 
great thing is, or, has been heretofore. Did ever peo- 
ple hear the voice of God, speaking out of the midst 
of the fire, as thou hast heard, and live? Out of 
heaven, he made thee to hear his voice ; that he 
might instruct thee ; and thou heardest his words out 
of the midst of the fire." No wonder the tribes were 
struck with awe, in view of such tremendous displays 
of divine Majesty. Israel did not think it a time to 
trifle with God. 

2. Observe the returns made to the command of 
God, in this extraordinary communication. It was 
the transaction of a covenant, in which, there are ever 
two parties. God, as supreme Lawgiver and King, 
enjoins his commands, and condescends to annex a 
covenant, promising many and rich blessings, as the 
rewards of obedience ; and threatening evils in punish- 
ment of disobedience. The children of Israel, on 
the other part, expressed their allegiance, in a volun- 
tary subjection to his law, and bound themselves by a 
solemn engagement. This was the answer, they re- 
turned to God, through the mediation of Moses, whom 
they requested to act, in their behalf. " Go thou near, 
and hear all that the Lord our God shall say ; and 
speak thou unto us, all that the Lord our God shall 
speak unto thee ; and we will hear it and do itJ 1 
Here is a firm promise to keep all the commands of 
God. 

3. God was witness to the vow. This greatly added 
to its solemnity. Their words, their hearts were all 
open and known to the omniscient Jehovah. Though 
their words were immediately addressed to Moses, 
and by him, as a mediator, formally delivered ; yet 
God was a witness to their engagements, as well as a 



358 Covenanting with God. 

party to the covenant. " And the Lord heard the 
voice of your words, when ye spake unto me. And 
. the Lord said unto me, / have heard the voice of the 
words of this people, which they have spoken unto 
thee." He was pleased to approve of their engage- 
ment. " They have w r ell said, all that they have 
spoken." 

4. We also learn, what God especially requires of 
his people. It is not merely profession in the form of 
an engagement ; but conformity of heart, with a cor- 
respondent practice. " O that there were such an 
heart in them ; that, they w r ould fear me, # and keep 
all my commandments always." 

5. God will reward an obedient people. That it 
might be well with them, and with their children/or ever* 
The blessing is not only rich, but perennial. It alights 
on the present, and reaches to future generations. 
Observe the form of expression ; it is interesting, and 
marks a distinguishing trait of the covenant : — " that 
it might be well with them, and with their children for 
ever." Can it now be said, that children are not in- 
cluded, in the same covenant with their believing pa- 
rents ? May we not hence believe, that they do re- 
ceive blessings through their parents' faith and obedi- 
ence ? " O that there were such an heart in them, 
that they would fear me, and keep all my command- 
ments always ; that it might be well with them, 
and with their children for ever." Why are children 
here named, unless connected with their parents, by 
divine constitution ; and receiving promised blessings 
through their faith ? This appears to have been the 
tenour of the Covenant, which God established with 
Abraham, and appointed circumcision as its seal. " I 
will establish my covenant between me and thee — to 
be a God unto thee, and to thy seed after thee." This 
constitution was recognized by Moses, in his address 
to Israel on the subject of covenanting with God. 
" Ye stand this day, all of you, before the Lord your 
God ; your captains of your tribes, your elders, and 



Covenanting with God. 



359 



your officers, with all the men of Israel. Your little 
ones ; — that thou shouldest enter into covenant with 
the Lord thy God. Those things which are revealed, 
belong unto us, and to our children for ever." JFfiy 
are the children of Israel, declared to be beloved, for 
the fathers'* sake ! I design not, however, to discuss 
this point ; — but. willing to excite a spirit of inquiry, 
merely suggest it to your consideration, as a doctrine 
taught in the text ; and but seldom from the pulpit. 
Waiving this, we may proceed to observe, how God 
delights in holiness. How striking his condescension 
in the communication of this truth! Infinite benevo- 
lence, here speaks after the manner of men. O that 
there were such an heart in them, that they would fear 
me, and keep all my commandments always. This holy 
temper and practice, God designs to effect, by all his 
dealings with his people, and it is the fruit of his Spi- 
rit in their hearts. The whole design of giving the 
law, and leading Israel into covenant, is here express- 
ed — do all my coynmandments always ; or, practise ho- 
liness. Here we have, in a word, all that he requires 
— the grand, the only object of our concern. What 
encouraging motives hath God placed before us ! 
That it might be well with them, and with their children 
for ever. The covenant embraces both time and eter- 
nity. Temporal as well as spiritual blessings are pro- 
mised. Godliness hath " the promise of this life, and 
of that which is to come." 

INFERENCES. 



I. It is an act of great solemnity to covenant with 
God. Reflect on the exhibitions, by which Israel was 
prepared for this transaction. God came down upon 
Sinai, in flames of fire and pillars of smoke. Sheets of 
lightning and peals of thunder proclaimed the presence 
of Jehovah. The earth trembled, and the trumpet 
sounded ; — that trumpet which shall call the sleeping 
dead to judgment. Israel turns pale at the sight. A 
death-like visage is on every countenance. They 
cannot endure it ; and say to Moses, " Let not Got? 



360 Covenanting with God. 

speak with us, lest we die ; — but go thou near and hear 
all that the Lord our God shall speak unto thee, and we 
will hear it and do it." The occasion was solemn. 
It was to proclaim the laws of Jehovah, and lead Is- 
rael into covenant. What transaction can be more 
solemn ? I grant, that to commemorate the death of 
Christ, or commune with God in the sanctuary, or the 
closet, is a solemn duty, and to be performed with hu- 
mility, reverence, faith, and love. The Passover also, 
was an ordinance of high significance and peculiar so- 
lemnity : but no thunders roared — no lightnings 
blazed — no burning mount was seen — no trumpet, or 
voice of God heard. These were accompaniments 
to solemnize the dread transaction of the covenant- 
ing day. When men covenant — it is with a God 
who knows the heart, and will hold them, bound by 
their vows — it is for Eternity. Here let me ask, two 
plain, and familiar questions. 

1 . Whence is it, that many are ready to covenant 
with God, who yet dare not commemorate the Lord's 
death, in the ordinance of the holy supper? They 
are free to vow, yet. not qualified to seal their 
vow. If sincere in the one, can they not be equally 
so, in the other ? Were not Israel less appalled, at 
the Passover, than at the burning mount? On that 
occasion, they did not say to the High Priest, partake 
thou of the paschal lamb, and we will observe all that is 
typified by it — but let us not partake, lest we die. Here, 
is a manifest inconsistency. Will a man write an obli- 
gation for a sum which he honestly owes, and then 
conscientiously refuse to execute it, by his seal or sig- 
nature ? It is evident, therefore, that if men, with a 
good conscience, covenant with God, they can seal 
the covenant. 

2. I ask what obstructs those in covenanting with 
God, and commemorating the death of Christ, who 
can speak to him in prayer, and worship him daily in 
the family and closet ? Do not all know, that in the 
duty of prayer, there is an implied, yet real covenant- 



Covenanting with God. 301 



r, > 



ing with God ? When you pray .to be kept from sin, 
do you not implicitly promise, that you will watch 
against it ? When you say, " Lead us not into temp- 
tation," do you not resolve and promise to shun 
temptation ! If not. there is no sincerity iu your pe- 
titions, and your vows are broken, as soon as they are 
made. Do any imagine, that when they have pray- 
ed, that is, uttered proper words, in the form and at- 
titude of prayer; — they have no farther concern, ei- 
ther in relation to their pra\er, or subsequent prac- 
tice ? Are we not to watch, as well as pray ? Un- 
practised prayers are ever an abomination to the 
Lord. Truly, in my view, to speak to God in pray- 
er — to open our heart — to tell him all,' even our 
most secret sins — our fears and hopes, wants and de- 
sires ; is a duty of equal solemnity, with the comme- 
moration of Christ's death, and requiring the same 
qualifications. God w r ill be sanctified in all them that 
draw near to him. The same authority binds us. in 
all required duties ; and we have no right of selection* 
We must, in reverent sincerity, covenant with God- 
keep covenant — seal our engagements ; and lead a life 
of prayer. 

II. The act of covenanting, rightly performed, is 
acceptable to God. It is obedience to his revealed 
will. They have well said, all that they have spoken, 
There is no sin, or danger, in covenanting, or sealing 
covenant, or praying, or any other duty, provided the 
heart be upright and sincere. " Whoso offereth 
praise, gloriiieth me, and to him that ordereth his con- 
versation aright, will I show the salvation of God." 
This is a truth too plain to require proof. What we 
need, is to realize it, with a due impression. Who 
sees not this truth connected with the solemn act of 
avouching the Lord Jehoi ah to be our God, and su- 
preme good — to take him for our all — to give ourselves 
unreservedly to him; and covenant to walk in all his 
ordinances and commandments blameless 7 God is 
witness to the act: and dare any perform it with 2 

31 



3 62 Covenanting with God. 

thoughtless, trifling mind — with no proper feelings, de 
sires, or intentions ? Would it not be adding mockery 
and insult to rebellion ? " Unto the wicked, God 
saith, what hast thou to do, to take my covenant into 
thy mouth, seeing thou hatest instruction and castest 
my words behind thee." But, when performed in 
sincerity, the duty is well pleasing to God, through 
Jesus Christ ; and the humble, penitent believer may 
come forward to the duty, in full faith of the divine 
acceptance. They have well said, all that they have 
spoken. 

III. When you have covenanted with God, the 
great object of concern, must be to preserve consis- 
tency of character — to honour God by a life of holi- 
ness, and recommend religion as well by your prac- 
tice, as profession : — in other words, to keep cove- 
nant with God. This should bear with the greatest 
weight on the minds of professors. What, therefore, 
you have covenanted, you should carefully inquire. 
All the words which the Lord our God shall say unto 
thee, we zcill hear and do. All of them without ex- 
ception. You may not cull your duties — but all that 
God hath commanded, you must observe and do. All 
his commandments, in their most extensive sense, must 
be obeyed from the heart. The Lord Jehovah is your 
God, and you must serve and obey him. You can- 
not turn a thought upon any part of the Christian life, 
but your covenant vow follows you. Godliness is the 
thing promised. This concerns your whole practice ; — 
celebrating ordinances — keeping sabbaths — attending 
divine worship, in the sanctuary, family, and closet — 
the religious instruction of your children, and depen- 
dents — acts of commutative justice, kindness.; and cha- 
rity — industry in business, and faithful improvement 
of time — all heart exercises, and all outward duties ; — 
in short, all your conversation and conduct in the 
world. No duty should be omitted — no precept trans- 
gressed. You must do every thing as serving God, 
and in obedience to his will. Religion must be the 



Covenanting with God. 363 



"to 



delight of your hearts, and the one business of your 
lives. You must have your fruit unto holiness, that 
in the end, you may receive eternal life, 

IV. In this representation, my brethren, see how 
far we come short of duty and covenant engagements, 
and how much we need repentance and pardon con- 
tinually. We are to covenant with an entire depend- 
ence on divine grace. The substance is, we will aim 
and endeavour to live for God, and keep his command- 
ments. The gospel must be obeyed. Repentance, 
faith, love and every Christian grace, must be in ha- 
bitual and increasing exercise. Here, see what is be- 
fore us. If one duty be omitted, or one command 
violated, guilt is incurred ; and we have no excuse. 

May the Lord help us, dear brethren, to keep co- 
venant. Have we sworn to do it, and shall we be in- 
dolent and formal ; with so much on our hands, and 
so little strength, or time ? Remember, the vows of 
God are upon us, and we cannot go back. Shake off 
sloth. Arise to your duty. Imbibe the spirit of be- 
nevolence. Love one another, and mortify selfishness 
and pride. Bring up your children for God ; and let 
your pious care extend its salutary influence to un- 
born posterity. Then shall it be well with you, and 
with your children. " Then will the Lord thy God 
approve thy ways, and dwell among the sheep of his 
fold ; and lead them in full pastures. Then shall thy 
light break forth as the morning, and thy health spring 
forth speedily : And thy righteousness shall go before 
thee — the glory of the Lord shall be thy rereward." 
This is the direction — these the blessed encourage- 
ments promised in the word of God. Here is the 
path of happiness. This is the way. Walk ye in it 



SERMON XXXVIII. 

CONVERTS ADDED TO THE CHURCH.* 

Isaiah lx. 8. 

Who are these that fly as a cloud, and as doves to their 
windows ? 

The instruction of the text depends on its connex- 
ion. It forms a part of a sublime and animating pre- 
diction of the glorious millennial state of the Redeem- 
er's kingdom. 

The subject of this chapter is the great increase of 
the church, by the conversion of the heathen nations. 
This is described in such ample and exalted terms, as 
compel us to believe the full accomplishment of the 
prophecy to be still future. The subject is dressed in 
splendid colours, and a variety of images highly poet- 
ical, describing that perfected state of the church, 
when the Jews, with the fullness of the Gentiles, shall 
be gathered in, and " the kingdoms of this world be- 
come the kingdoms of our Lord and of his Christ." 
O how sweet is the harp of prophecy, predicting this 
glorious event ! " Arise, shine, for thy light is come, 
and the glory of the Lord is risen upon thee ; for be- 
hold the darkness shall cover the earth $ and gross 
darkness the people, but the Lord shall arise upon 
thee, and his glory shall be seen upon thee. And the 
Gentiles shall come to thy light, and kings to the 
brightness of thy rising. Lift up thine eyes round 
about, and see ; all they gather themselves together,- — 
they come to thee 5 thy sons shall come from far, and 

• This Sermon was delivered in the revival of 1815, at the time 
and upon the occasion of the admission of the first class pf con- 
verts to the church ; as narrated in Sermon XXXIIL 



Converts added to the church. 365 

thy daughters shall he nursed at thy side. Then thou 
•shalt see and flow together ; and thine heart shall 
fear and be enlarged — because the abundance of the 
seaa shall be converted unto thee — the forces of the 
Gentiles shall come unto thee. The multitude of ca- 
mels shall cover thee 5 the dromedaries of Midian and 
Ephah ; all they from Shebah shall come ; they shall 
bring gold and incense ; and they shall shew forth the 
praises of the Lord. All the flocks of Kedar shall be 
gathered together unto thee ; the rams of Nebaioth 
shall minister unto thee ; they shall come up with ac- 
ceptance on mine altar, and 1 will glorify the house of 
my glory." 

All this is evidently, a figurative prediction of the 
prosperity and enlargement of the church ; — of the 
alacrity and zeal, with which different nations will 
dedicate themselves, and their substance to God ; and 
of the multitude of spiritual sacrifices, which in every 
place, will be offered to the Father, with acceptance, 
through Christ, our temple, altar, and High-priest* 
Nothing is more usual, than for the prophets to de- 
scribe the state of the Christian church, by represen- 
tations taken from the Jewish temple and service. 

The prophet then personates the Church, express- 
ing her surprise, and joy, and wonder, and gratitude^ 
while beholding the promises of God fulfilled, in her 
sudden enlargement* Who are these that fly as a 
cloudy and as dov£s to their windows ? This animat- 
ing and glorious prediction has a partial and progres- 
sive accomplishment in every revival of religion. 
When the Spirit of God is poured out from on high — 
his people are quickened.; — sinners awakened and 
converted — many brought into the kingdom of the 
Redeemer, and added to his visible church. These 
are some of the first fruits of the universal harvest* 
The joy of the church too, upon such an occasion, is 
a foretaste and pledge of her millennial glory, 

The multitude of converts are here represented* 
The church sees numbers from every quarter throng- 
ing to her, with one consent, as large flights of birds 
darkening the air. like a cloud ; and as doves hasten- 

31 * 



366 Converts added to the church. 

ing to' the windows of their dove-cote ; and with feel- 
ings of wonder and surprise, earnestly inquires — Who 
are these ? 

This day, dear brethren, is this scripture fulfilling 
before your eyes, and in due time, it will have its com- 
plete accomplishment. This day, you rejoice in see- 
ing the prosperity of Zion — the church of Christ won- 
derfully enlarged. In view of this sudden and sur- 
prising accession to your number and strength— the 
language of the text is echoed from your hearts — Who 
are these that fly as a cloud, and as doves to their win- 
dows ? m 

A correct answer to the question will be instruc- 
tive. Who are these ? I shall describe them, by their 
former, and then by their present character. 

As to the cloud of Christian converts we this day 
see flying as doves into the windows of Christ's church, 
it is true of a number, that since they have been hop- 
ing in the mercy of God through Christ, they have 
lived in neglect of confessing Christ.* Yes, they 
have been hoping — some for many years — and yet 
halting — neglecting to covenant with God — to unite 
w r ith the Lord's people, and follow the footsteps of 
the flock — to commune with the church of Christ, in 
the special and holy ordinances of the gospel. They 
have as yet, never rendered obedience to that com- 
mand of the dying Saviour, Do this in remembrance of 
me. Like the diseased woman in the gospel, who se- 
cretly touched the hem of the Saviour's garment, and 
hid herself among the multitude ; — they had obtained 
healing by stealth, and thought to enjoy the boon in 
concealment. But the great Physician has dealt with 
them, as he dealt with her. He has searched them 
outTrom the throng — and, at length, compelled them 
to come trembling — to acknowledge it was Jesus that 
healed them — and give him all the glory of their cure. 
Oh, how deeply should they be humbled, for their in- 
gratitude to Christ! With what admiration should 

* As this is in a measure common, in all revivals of religion ; it if 
«©ped that the reflections of the writer may be of general use. 



Converts added to the church. 673 

they view the patience, the mercy of God, that he has 
now searched Jerusalem with candles, and Drought 
them out of their dark concealment. What a fulfil- 
ment of God^s merciful promise, and how rejoicing to 
the church of Christ! Let young converts profit by 
the solemn warning, and follow not their example, in 
a like neglect of duty* 

With respect both to these and others, who as re- 
cent fruits of grace, now unite with the church — we 
may say farther, that they are those who, in all their 
past lives, and until Christ sought and found and sub- 
dued them, lived in total and obstinate disobedience. 
They were perfectly selfish. They had no regard to 
the glory of God — to the interests of Christ's king- 
dom — or the happiness of their fellow-men. They 
u lived in malice and envy, and were hateful and hat* 
ing one another. Every imagination of the thoughts 
of their hearts, was only evil continually; and be- 
cause sentence against their evil works, was not exe- 
cuted speedily; therefore, their hearts were fully setia 
them to do evil." 

2. They were not only disobedient to the law\ but 
rfegardless of the gospel. With equal obstinacy, they 
rejected the grace of God — trampled on his authority, 
and neglected the great salvation. The calls of God, 
in his word and providence — the preaching of the 
gospel, by his ministering servants, and the strivings of 
his Spirit— neither softened their hard hearts — nor 
alarmed their stupid consciences — nor opened their 
blind eyes ; nor even gained their attention. They 
slighted every invitation, and in despite of all warnings, 
continued to cry peace. Though often reproved, 
they cast ofF fear— hardened their hearts, and stiffen- 
ed their necks. 

3. Pride had such uncontrolled dominion, they 
would not submit to be. taught of God ; but w r ere wise 
in their ow r n conceit — strong in their own sufficien- 
cy — rich in theif imagined resources j , and needed 
no instruction from God. Hence, they restrained 



368 Converts added to the church. 

prayer before God, and never sought his direction : or ? 
if they made pretension to the duty — it was the 
mockery of a heartless sacrifice. They had no de- 
sires for the things they asked. Hence too, they neg- 
lected the Bible — or, read it with no faith— no seri- 
ous attention — no understanding — no application.- — 
They either neglected publick worship, and a preach- 
ed gospel, or attended with hearts glued to the world, 
and totally regardless of divine instruction. Exalted 
by their own goodness, and pluming themselves with 
their morality, they despised the profession of Chris- 
tians, and called all experimental religion, hypocrisy. 
With the keenest appetite, they feasted on the sins of 
God's people, watched for theirhaltings, and slandered, 
when they could, all who named the name of Jesus. 

4. They disregarded all the threatenings of God, Sin 
was so small an evil, in their estimation, they could 
easily atone for their offences. They were free from 
gross outward sins ; and their evil thoughts, they could 
not avoid. They had done many more good than 
bad deeds ; and thence grasped the fancied righteous- 
ness of merit, They could not believe sin such an 
evil, as to deserve endless punishment; or that God 
could be so severe as to inflict it. 

Such was their obstinate and awful course. It was 
that of every impenitent sinner. They lived regardless 
of all duties to God, their fellow-creatures, or them- 
selves — neglected their own eternal interest — fol- 
lowed their own perverse inclinations — were in dan- 
ger of eternal ruin, and would have finished their 
course in hell ; had not divine mercy interposed. 

II. What is their present character ? I answer, ge- 
nerally, in all essential respects, directly opposite to 
their former character. They who were dead in 
trespasses and sins, are raised to life. They who 
were enemies to God in their hearts by wicked works, 
and afar from righteousness — are now reconciled and 
brought nigh by the blood of Christ. They arc be- 
come new creatures. " Old things are passed away ; 



Converts added to the church. 3 69 

behold, all things are become new." In the text, they 
are represented coming to Christ, as doves flying to 
their windows. This is an index to several important 
points in the Christian character. 

1. They come to Christ, repenting. 

Repentance, or a Godly mourning for sin, is a gra- 
cious exercise, necessarily implied in coming to 
Christ. This is taught by the figure which the Holy 
Ghost here uses. The dove is frequently represent- 
ed as an emblem of mourning. Hezekiah thus ex- 
presses his penitential feelings under the chastening 
hand of God. " I did mourn as a dove." Isaiah xxxviii. 
14. The same prophet, describing the mourning of 
ancient Israel, under their heavy calamities ; says, 
j We mourn sore like doves." (lviii. 11.) Another 
passage, expressly in point, we find, Ezekiel vii. 16. 
" But, they that escape of them, shall be on the moun- 
tains, like doves of the vallies ; all of them mourning, 
every one for his iniquity." Here we see a striking 
reason why converts, added to the church, are repre- 
sented coming to Christ, as doves flying to their win- 
dows. They come repenting of sin — condemning 
themselves, from the heart, for all their transgressions $ 
justifying God and casting themselves on his sove- 
reign mercy through the atoning blood of Christ. 

2. They come to Christ hy faith. As doves fly to 
their windows, and take shelter in the dove-cote, to 
escape an approaching enemy, or an impending storm ; 
so, converts to Christ, fly to him for protection and 
safety. They flee " for refuge to lay hold on the hope 
set before them." They fly to the Saviour's arms 
for protection, as naturally as doves to their windows. 

3. They come to Christ with the meekness of doves, 
to learn their duty. Christ is their prophet and teach- 
er. They sit at his feet, like Mary, and learn of 
him. Doves are an emblem of meekness, and as 
such, characterize the children of God* This temper 



370 Converts added to the church . 

they receive of Christ, It is his Spirit, and his image. 
" Learn of me," said the blessed Jesus, " for I am 
meek and lowly in heart." They feel their need of 
Christ's teaching ; and they come to him, with the 
meekness of doves, earnestly seeking instruction. 
With this disposition only, can they receive instruc- 
tion ; and to such, God has graciously promised — 
" The meek, will he guide in judgment — the meek. 
will he teach his way." 

4. They come to Christ with the purity of this love- 
ly animal ; abstaining from every thing polluting. 
The dove is an emblem of innocence and purity. Un- 
der this figure, the pure and Holy Spirit of God, is 
represented, when, at the Baptism of Christ, the hea- 
vens were opened, and the Spirit of God descended 
like a dove and alighted upon him. Christians are 
washed and purified in the blood of Christ, which 
cleanses from all iniquity. They feel a strong aver- 
sion to the pollution of sin. It is the object of their 
dread. They desire and seek greater purity ; — " to 
cleanse themselves from all filthiness of the flesh and 
spirit, and to perfect holiness in the fear of God. 
He that hath this hope in him, purifies himself even 
as He is pure." The purity of the saints, thus 
cleansed by Christ, is represented, Psalms lxviii. 13, 
i; Though ye have lain among the pots, yet shall ye be 
as the wings of a dove, covered with silver, and her 
feathers with yellow gold." Christ addresses his 
church, in this tender and affectionate manner. 
u Behold, thou art fair, my love — thou art fair ; thou 
hast doves'* eyes. Open to me, my sister, my love, 
my dove, my undefiled." 

Such is the present character of Christian converts, 
flying to Christ, as a cloud, and as doves to their win- 
dows. They come to Christ, repenting and mourning 
for their sins : — by faith, trusting in him for protection 
and safety ; — with the meekness of doves, to learn 
their duty ; — and with the purity of this lovely ani- 
mal, abstaining from every thing polluting. 



Converts added to the church. 37 A 

An imperfect representation is now made of Chris- 
tian converts, both in their fallen, and redeemed state. 
We have seen, what they are by nature, and what by 
grace : and when we consider, the spirit which they 
have laid aside, and that which they have imbibed — 
the old courses they have forsaken, and the different 
courses they are now following — from what danger 
they are delivered 5 and what safety they have secur- 
ed ; — how joyful is it to the church of Christ, and to 
every benevolent heart, to see miserable, perishing sin- 
ners converted and flying to Christ as a cloud, and as 
doves to their windows ! 

My brethren, this is of God, and not of man. It is 
emphatically the work of his Holy Spirit. " We are 
his workmanship, created anew in Christ Jesus, unto 
good works." Christ himself builds his own temple, 
the church ; and he alone must bear the glory. Oh, 
how humble, thankful, joyful should we be, for this 
merciful visitation—this wonderful work of God's 
Holy Spirit ! — how thankful to the Lord Jesus Christ, 
for the precious number he hath added to his church ; 
and the animating prospect of still greater additions. 
In this favoured, precious season of refreshing, it is 
with us, as it was with the disciples in the apostolic 
age — when "the Lord added daily to the church, of 
such as shall be saved." O pray for the peace and 
prosperity of Zion. Wrestle with God in prayer. 
Travail in birth for the souls of the perishing, till 
Christ be formed in them. 

With what motives of alarm, and excitement to im- 
mediate duty, should the clear light of truth, now 
strike and impress the mind of every impenitent, de- 
laying sinner ! You see, this day, a cloud of converts 
entering the church, and flying to Christ, as doves to 
their windows. Are you uninterested spectators ? 
A separation is now made between you, and your 
neighbours and companions ; and as to some, between 
you and your nearest earthly connexions. Will 
you be thus separated, and left behind ? But this 
is a trifling separation compared with that which 



372 Converts added to the church. 

must shortly follow — a separation unchangeable and 
eternal. You shall see all the children of God assem- 
bling and sitting down with Abraham, Isaac and Ja- 
cob, and you yourselves thrust out, and bidden to de- 
part, " where there shall be weeping, and wailing, and 
gnashing of teeth/' 



SERMON XXXIX. 

THE REASONS OF HOPE TO BE GIVEN. 

-»%%%•*** 

1 Peter iii. 15* 

Be ready always to give an answer to every man thai 
asketh you a reason of the hope that is inyou,zoitk 
meekness and fear. 

Although the Christian character is simple and 
always the same, yet it is expressed by various terms 
and figures 5 and often comprised in a single word, or 
a short phrase. Of this, the text furnishes an exam* 
pie. The great and general duty, enjoined in the first 
clause of the verse, " sanctify the Lord God in your 
hearts," comprises all internal religion— all exercises 
of grace in the heart. The injunction immediately 
following, of giving the reasons of our hope, points to 
all the outward duties of the Christian life. Our 
works are ever the best commentary of our faith — 
for " out of the abundance of the heart, the mouth 
speaketh," and " from the heart, are the issues of 
life." 

In discussing this subject, two points will be no- 
ticed. 

I. What is implied in being always ready to give a 
reason of our hope ? 

II. In what ways is the answer to be given ? 

In relation to the first inquiry, I observe, 

1. The duty is not limited to any particular time, 
place, or company. The words always, and every 

32 



374 The reasons of hope to be given. 

man, confirm this idea. Our obligations to the duty 
extend alike to all times, places, and persons. 

Not, that the same manner of giving our answers, or 
assigning the reasons of hope, would be equally pro- 
per, on all occasions. There are various reasons of 
the Christian's hope ; and all are to be given ; but some 
are more proper, and more convincing, at some times, 
and to certain characters, than others. A discreet and 
conscientious prudence, is, therefore, to be used by 
the Christian, in giving the reasons of his hope. 
There is, however, no time, or company, that exempts 
him from the duty. 

Religion is uniform and unchangeable. It varies 
not, in accommodation to the corrupt feelings and in- 
clinations of men. It is inconsistent with the charac- 
ter of a Christian, and instead of proving, darkens his 
hope, to conform to the fashions and feelings of every 
company — to put on and lay aside his religion, as he 
would his garment, and be sometimes one thing and 
sometimes another. This would indeed be giving no 
reasons at any time, nor to any man ; but full evidence 
that he has no religion. 

Religion is of such unrivalled importance, as to 
claim our constant attention. It is not merely the 
business of sabbath days ; or of some particular times 
of religious conference, or private, or more publick 
devotions — but the business of every day, to the end 
of life. Every thing must be done from the principle 
of love, and obedience to God. When we thus sanc- 
tify God in our hearts, we shall always be ready to 
give an answer, to every man that asketh us, a rea- 
son of the hope that is in us. 

2. It implies a delight in the duty ; a willingness to 
have our hearts and hopes faithfully examined. The 
soul that can sincerely pray with the Psalmist, 
w Search me, O God, and know my heart ; try me and 
know my thoughts ; and see if there be any wicked 
way in me ;" will be disposed, in honest simplicity, 
-to give the reasons of his hope, and to be searched by 



The reasons of hope to be given. 3?j 

others ; for he is humble, teachable, and trembles in 
fear of a false hope. 

To be ready for any action, is surely to be disposed 
to perform it. He will not feel his pride wounded, 
and his angry passions excited, by the question ; what 
are the reasons of your hope ? as if it were unfriendly, 
impertinent, or uncharitable. He will not make the 
indignant reply of the Pharisees, " Thou wast altogeth- 
er bom in sin, and dost thou teach us ?" Examine 
your own hope; you are not answerable for mine* 
Are there not many, and even some professors, who 
would feel their pride thus stung by the question, as an 
indirect charge of hypocrisy ? Such are reproved by 
the text They may well fear, they have no reasons 
of hope to give. 

3. The duty implies an honest belief, that our hope 
is rational and scriptural ; — that the religion we em- 
brace, is a religion from God ; — that we experience 
its convincing power in our hearts ; and are furnish- 
ed with good reasons to assign. All that is necessary 
to believe, experience, or practise, is implied in the 
duty enjoined. We must have a rational hope, or 
how can we be ready to give reasons? They can- 1 
not be given for what is irrational — and false reasons 
are no reasons. 

4. We must have that strength of faith in our reli- 
gion — that establishment in the reality and importance 
of religion, as will raise us above the shame of appear- 
ing religious. This overawes and shackles a multi- 
tude, who seek honour from men, and not that which 
cometh only from God. How much of this temporis- 
ing policy is found, even with many professors ; who, 
instead of letting their light shine on all around them, 
put it under a bushel, and walk in {he darkness of the 
world ! Does it need one argument to prove, that 
they can have no reason of hope, who are ashamed of 
religion, and can assume its forms, no farther than to 
be fashionable and popular? No, nay brethren; to 



37 6 The reasons of hope to be givcit. 

give the reasons of our hope, we must have that love; 
and respect for religion, and that noble courage in the 
cause of Christ, that we can say, with Paul, " I am not 
ashamed of the gospel of Christ- — for it is the power 
©f God unto salvation, to every one that believeth. 3 ^ 

5. This glorying in the religion of Christ, must, at 
the same time, be humble and unostentatious. It 
must be accompanied with those exercises of heart, 
which the apostle enjoins ; " with meekness and fear. 53 
While we are not ashamed of the gospel of Christ, 
but, boldly stand forth in his cause, and are ready, at 
all times, to give an answer to every man that asketh 
us, a reason of our hope ; — we must beware of pride — 
that we seek not our own glory. We must feel that 
we have nothing good in ourselves — nothing whereof 
to boast — nothing but what is deserving of hell. If 
we are any better than others ; it is God, who maketh 
us to differ. It is only the sovereign distinguishing 
grace of God, that varies our state from the most hope- 
less reprobate on earth $ or the damned in despair. 
" By the grace of God," said the holy apostle, " I ana 
what I am." We must therefore act with a supreme 
regard to his glory — aim to do honour to religion, and 
exalt Christ alone. We must also earnestly desire 
the good of others ; — that the children of God may be 
edified and strengthened, and stupid sinners, awaken- 
ed and converted. We must exhibit the light of the 
Christian character, that others may be constrained 
to glorify our heavenly Father : and considering how 
liable we are to deception, through the treachery of 
our hearts, after all the assurances of hope; we must 
exercise a holy distrust of ourselves — and give the 
reasons of our hope, not only with meekness, but, with 
fear. 

II. In what ways is this answer to be given — or 
these reasons assigned ? 

I shall notice three principal ways, in which the 



The reasons of hope to be given. 377 

Christian is to express the reasons of his hope. 
These reasons are doctrinal, experimental, and prac- 
tical. 

1. Doctrinal. It is a plain dictate of reason and 
common sense, that the Christian must have a clear 
and correct understanding of the fundamental doc- 
trines of his religion — and be able, on every proper 
occasion, to make it plainly appear, that it is a consis- 
tent scheme, and affords a rational and safe founda- 
tion of hope. 

Not only the Christian's comfort, but the honour of 
religion is deeply concerned, in his being possessed of 
a competent doctrinal knowledge of the gospel. I 
mean not, the extensive researches of the Biblical 
critic, or theological Instructor, but such a degree of 
knowledge, as every private Christian, with the Bible, 
and the prayer of faith, is capable of acquiring. True 
grace ever inspires a thirst for the knowledge of divine 
truth ; and, if a professor of religion be destitute of 
it, he has no evidence of sincerity — no reason of hope. 
It brings a scandal upon religion. This knowledge is 
justly expected of Christians 5 and if, when asked by 
unbelievers, the reason of their hope, they can give 
no consistent account of the religion they profess ; 
what is the impression ?■ — that there is nothing in reli* 
gion — Christians themselves, do not understand it. 
Paul severely reproved the Hebrew Christians, for 
their ignorance. " Ye are dull of hearing — for when, 
for the time ye ought to be teachers of others — ye need 
that one teach you again, which be the first principles 
of the oracles of God." 

2. The second kind of reasons which we are to give, 
are, experimental. These are the most convincing 
to the Christian himself, and without them, the former, 
however great his attainments, can afford no ground 
of confidence. He holds the truth in unrighteousness, 
and therefore, cannot be ready to give the reasons of 
his hope. That religion which he reads in his Bible ; 
and assents to in his understanding, must be imprint- 



378 The reasons of hope to be given. 

ed in his heart, and sway his affections; or he has n<* 
religion with all his knowledge 5 and no better hope 
than the most ignorant. 

This religion in the heart is the special work of 
God; and therefore, distinguishing, convincing, and 
permanent. It implies a change which is real, uni- 
versal, and demonstrative. By comparing this copy 
in the heart, with the written word of God, the 
saint is enabled to read his title — to lay hold on the 
promise, and reap the comfort of hope. u He that 
believeth, hath the witness in himself."* 

As this is convincing to himself, it is a satisfying rea- 
son to his fellow Christians, — a rational and consistent 
argument with every candid mind. It is therefore a 
good reason to be given of his hope upon every pro- 
per occasion. Let not Christians appear to relinquish, 
or deny the sanctifying, powerful agency of the Spirit 
of God, or be ashamed of the doctrine, because infi- 
dels, men of corrupt minds, and even some professed 
preachers of the gospel, ridicule it, as enthusiasm; 
but let them profess, maintain and defend it as a fun- 
damental doctrine of the gospel j — a solid ground and 
reason of the Christian hope. This, however, is a 
pearl, not to be cast before swine* It is improper to 
give this reason where we know, it will excite only 
contempt and scurrility ; — but it tends greatly to 
strengthen the mutual charity of Christians ; and may 
serve to convince the mind of the awakened and at- 
tentive inquirer. The psalmist says, " Come and 
hear, all ye that fear God, and I will declare what he 
hath done for my soul." 

3. The language of Christian practice, after all* & 

# A man of subtle reasoning asked 
A peasant, if he knew 
Where was the internal evidence 
That prov'd his Bible true ? 
The terms of disputative art, 
Had never reach' d his ear ; 
He laid his hand upon his heart, 
^nd only answered— here. 

Christ tin Herald-. 



The reasons of hope to be given* 37? 

tkr the most convincing. This is the greatest evi- 
dence, without which, both the former lose their force 
and become marks of hypocrisy. When the good 
tree is planted and watered, it will bear fruit, and the 
fruit will show the nature of the tree." By their 
fruit shall ye know them." Actions are the most ex- 
plicit declarations. They speak a language which all 
understand, and all believe : — for, let a man profess 
whatever degree of faith or gracious experience, we 
always resort to his practice, as the test of sincerity. 
It is clear, that the holy apostle in the text, viewed 
the matter, in this light, and had this especially in his 
eye — from the verse immediately following. " Hav- 
ing a good conscience, that whereas, they speak evil 
of you, as of evil doers; they may be ashamed, that 
falsely accuse your good conversation in Christ*" 

REFLECTIONS. 

1. On what a solid foundation does the faith of the 
Christian rest ! He has the most substantial reasons 
for his hope. He believes Christianity to be from 
God — not because he has been thus taught, but be- 
cause he has felt its power on his heart ; — not from 
evidence found in human writings ; but the demonstra- 
tion of his own consciousness. He has the witness in 
himself — a spiritual discernment of divine truth. He 
knows the things which are freely given to him of 
God — for God hath revealed them unto him by his 
Spirit. His faith stands not in the wisdom of men, 
but in the power of God. — 1. Cor. ii. 5, 9 — 12. The 
infidel may confound him with sophistry, or wound 
him with the shafts of ridicule ; but his belief will still 
remain unshaken — his hope is sure and steadfast. It 
rests on a foundation which cannot be moved. It is 
founded on his own experience, according with the in- 
fallible oracles of divine truth, and sealed by the witness 
of the Holy Spirit. He knows that Christianity is from 
God, and that his word, by which he is sanctified, is 
truth. He may as well be reasoned, or ridiculed out 
of the belief of what his own eyes have witnessed, as 



380 The reasons of hope to be given. 

the security of that foundation on which he rests for 
eternity. 

2. If, my Christian brethren, you now feel the 
force of the apostolic exhortation, accompanied with 
an earnest desire to obey; you cannot but reflect, 
how vital to the Christian character, comfort, and hope, 
is — holiness. How solemn is the apostolic exhorta- 
tion, Sanctify the Lord God in your hearts! Look 
then within. Examine well your hearts, as the test 
of your spiritual state — the criterion of life or death. 
Sanctify the Lord God in your hearts — or you have 
no evidence of grace — your faith is a delusion that 
dazzles — your hope, a dream that will end in despair. 

3. The subject leads us also to reflect, that reli- 
gious conferences, and free conversation on our eter- 
nal concerns, are duties, which the God of the Bible 
enjoins, and in which, not only our consciences, but 
our comfort is concerned. Alas! what want of feel- 
ing do we discover in our treatment of each other — 
even in our expressions of friendship and respect! 
How common a salutation is it among neighbours and 
friends, How is your health, and that of your fami- 
ly ? Health of body, is an important blessing, and to 
be thankfully acknowledged ; — but is it our greatest 
concern, so as invariably to claim the first place in 
conversation ? Is it the highest blessing we can wish 
a neighbour or friend? Is not the health of the soul, 
which is seldom made the subject of inquiry, a matter 
of infinitely greater importance ? Would it not ex- 
press much purer and more exalted friendship, to in- 
quire — zvhat is your spiritual state ? Is your sold heal* 
thy and prosperous ? What are the reasons of your 
hope ? Do you enjoy the presence of God, and walk in 
the light of his countenance ? Do you make sensible 
advances in the divine life, and go forward rejoicing in 
yjxur way towards heaven ? This would show that we 
believe what we profess ; — a heaven and a hell ; — 
that we have immortal souls — are accountable crea- 
tures, and swiftly passing to an eternal world of retri- 



Vhe reasons of hope to be given. 3S 1 

bution. But who can believe this, while we scarcely 
speak of it one day in seven ; and in all our social 
intercourse, it is the most rare and difficult subject of 
conversation ? I leave the reflection with you, and 
only put the question, which yon are bound by divine 
authority, to answer to every man that asketh you — 
What is the reason of the hope that is in you ? Answer 
it to your conscience, as you must shortly to your God, 

4. I know not how to close, without accommodating 
the question to my impenitent fellow-men — as a friend- 
ly expression of concern for their eternal interests. 

I ask not for the reason of your hope ? This would 
be an insult to your consciences — for you are without 
hope — and, alas ! without God, inthe world. But I ask 
for the reason of your unbelief — the cause of your stupi- 
dity ? why contented to remain " aliens to the common- 
wealth of Israel, and strangers to the covenant of pro- 
mise ?" Why not seek to become " fellow-citizens 
with the saints and of the household of God ?" You 
are as much bound to answer this question, as Chris- 
tians are to answer the question in the text. It is not 
my question — it is God's — " Why w^ill ye die ?" 

Will you reply, that the reasons w r hich Christians 
give for their hope, are too imperfect to be credited-^- 
that you see so much dishonesty, love of the world 3 
insincerity and wickedness among professors, that you 
are compelled to believe them all impostors, and re- 
ligion itself a farce? Have a little candour, my 
friends, and let not your prejudices violate every rule 
of reason, and good sense. Did you never know one 
professor of religion, who appeared to be sincere — 
whose life and conversation were such as to exclude 
every reasonable doubt of his being a real Christian ? 
If you say yes, and you must, or bring guilt upon your 
conscience— the objection falls to the ground. If you 
have ever known one such person, whether a publick 
professor or not ; then you have no reason from ob- 
servation, to doubt the truth of Christianity, or any of 
its doctrines or duties. The Bible has never taught 
you to look for perfection in man — but, invariably. 






"S82 The reasons of hope to be given* 

that there ever were, and will be hypocrites in the 
church — that the tares and the wheat must grow to- 
gether till the harvest. Whoever reads the Bible, 
will at once see, that the church — the character 
of Christians, and of formal hypocrites, are precisely 
such as are there represented. This answer then 
only proves the wickedness of the heart, and cannot 
be given in the day of Judgment. 1 repeat then, the 
solemn question, — Why will ye die? 






SERMON XL. 

ASSURANCE OF HOPE; 
A CHRISTIAN DUTY AND PRIVILEGE. 

Luke x. 20. 

Notwithstanding, in this rejoice not, that the spirits are 
subject unto you ; but rather rejoice, because your 
names are zvritten in heaven. 

These words of our Lord are of as real use to us, 
my brethren, and to Christians of every age, as they 
were to his immediate disciples. It cannot be sup- 
posed, however, that Christ meant, by special reve- 
lation, to inform those seventy disciples, that they 
were actually registered in heaven, as heirs of eternal 
life. In general, none can know this, except by those 
evidences which prove them born of the Spirit and 
truly converted to God. If this were an immediate 
revelation, on the ground of which, the apostles were 
directed to rejoice ; it could extend no farther than 
to them. It would be of no special use to us ; who, 
destitute of that means of knowledge, must be desti- 
tute of that ground of rejoicing. So also, all Chris- 
tians, in all ages, since the days of inspiration and the 
extraordinary gifts of the Spirit, must have lacked the 
comfort of assurance — if the word of God and the or- 
dinary teachings of the Holy Spirit were ineffectual to 
this end. It could not, therefore, have been the Sa- 
viour's design to establish a precedent so dangerous, 
or give colour to a doctrine so enthusiastic — so re- 
pugnant to the scriptures, and at once, so destructive 
of all the comfort of the Christian hope. 

In another view, we shall find it perfectly consist- 
ent, with the other parts of scripture ; and such as 
naturally flowed from the circumstances of the occa- 



^84 Assurance of hope. 

sion. Our Saviour had commissioned and sent his 
disciples before him, through the several towns of the 
country, to preach the gospel ; and given them power, 
in proof of their mission, to work miracles, in heal- 
ing the sick. They accordingly went, and returned 
again, it is said, with joy, saying, " Lord, even the de- 
vils are subject unto us, through thy name." Perhaps 
they were elated, with their success — had feelings of 
selfish joy ; or some emotions of vanity. Christ re- 
plied, " I beheld Satan as lightning fall from Heaven. 
Behold I give unto you, power to tread on serpents and 
scorpions, and over all the power of the enemy ; and 
nothing shall by any means hurt you :" And, then, 
in the text, gently reproved them, for their pride, 
and pointed them to the true ground of rejoic- 
ing. As if he had said ; " The evil spirits are subject 
to you, it is true, and you have wrought miracles — 
but remember, you are my servants, and can do no- 
thing but in my name, and as I give you commission. 
The power and the glory are mine. Rejoice not 
therefore, in your authority over the devils. This 
proves no real virtue in you.* Think not that you 
have done any thing great or praiseworthy, because I 
have distinguished you, with such honour. Would 
you have a proper ground of rejoicing, secure your title 
to the divine favour, — make your calling and election 
sure, and rejoice in the sovereign, distinguishing mer- 
cy of God. Rejoice not, in what you have done for 
God — but be humbled, for your pollution ; and filled 
with holy joy, in contemplating the love of God; — 
that, your names are registered in the book of life, by 
the pen of the Eternal." 

Here is a foundation for everlasting happiness. 
Such is the instruction contained in these words of 
our Redeemer. The holy Jesus was enraptured 
with the sovereignty of God ; — for, in that hour, it is 
immediately added, "Jesus rejoiced in spirit and 
said, I thank thee, O Father, Lord of Heaven and 
earth, because thou hast hid these things from the 

* J atlas wa3 probably one of the number. 



Assurance of hop t. JS> 

wise and prudent, and hast revealed them unto babes ; 
even so Father, for so it seemed good in thy sight." 

The instruction of the text is embraced in the fol- 
lowing general doctrine. 

The assurance of hope is the duty and privilege of 
Christians, and affords the only proper and permanent 
ground of joy. 

Assurance, my brethren, is attainable. This is 
plainly implied in the text. We need only greater 
conformity to God, to obtain this blessed assurance: — 
for, grace is to be known by its exercise ; and every 
increase of grace, increases its evidence. It is there- 
fore sinful to remain ignorant of our own character 
and eternal prospects. It is true, the sensible evi- 
dences of grace, do not equal the real :— but, why is 
it so ? Are obscurity and doubt, essential fruits of 
grace ? No — directly the reverse. Our darkness is 
the fruit of sin. " Light is sown for the righteous, 
and gladness for the upright in heart." And again, 
M Every one that doeth truth, cometh to the light, 
that his deeds may be made manifest, that they are 
wrought in God." Now if they are manifest to any, 
surely it is to himself. What then do our doubts and 
darkness prove, but the want of sanctification. or the 
weakness of faith. Whence, but from indifference to 
spiritual enjoyments, can we content ourselves, with- 
out assurance of a title to heaven ? " He that hath 
this hope in him, purifieth himself, even as he [Christ] 
is pure." As far as we are pure in heart, we are sin- 
cerely, and earnestly desiring greater purity. Our 
remaining without the assurance of hope, is, there- 
fore, criminal. It is because we do not come to the 
light, or use proper diligence in the improvement of 
appointed means. Would we be what God requires, 
and what, with proper diligence, we might be — we 
should go on our way from strength to strength, re- 
joicing in the assurance of hope. " Give all diligence to 

S3 



386 Assurance of hope. 

make your calling and election suje." This respect* 
our own certainty — not that of the divine purpose. 

Why then are we thus directed, unless diligence be 
a sure means to this end ? Every divine command is 
an implied promise to the obedient ; — and to this 
command we find a promise expressly annexed — ■ 
" For if ye do these things, ye shall never fall." It 
must be, therefore, because we neglect obedience to 
the divine command, and do not give all diligence, 
that we have not a sure knowledge of our calling and 
election ; or a full assurance of hope. Obedience 
ensures success ; and whoever pursues the means will 
secure the end; — or the promise of God must fail, 
Christ, surely would not direct us to rejoice, princi- 
pally because our names were written in heaven, un- 
less the means w r ere given us of excluding every ra- 
tional doubt ? This is the only assurance, which our 
present state will admit ; — for, " we walk by faith, 
and not by sight." We obtain this assurance by re? 
flection and not by immediate vision. It is the know? 
ledge of faith, and not of sight — the assurance of hope; 
and not of possession. 

That faith which gives an assured hope, is the 
same in kind, with that of the faith of affiance — the 
common privilege of all who are real Christians. 
Every true believer has a sure and the same title to 
eternal life — but they have not each, the same know- 
ledge of this certainty, respecting themselves, because 
they have not the same knowledge of the evidences 
of their hope. It is one thing to have a sure title to. 
heaven ; — this every Christian has— and another, to 
know that we are Christians. It is one thing to have 
a prevailing trust, and another, the full assurance of 
hope. I may hope, that I have a true faith in Christ ; 
— and, on this hope, build another — that of actually 
inheriting eternal life. But, if 1 have such clear evi- 
dence as to knoiu that I have faith in Christ — and with 
Peter can say, " Lord thou knowest that I love thee ;" 
— my knowledge is more perfect, though the same in 
kind, and built on the SRmc evidence; — and I go a 



/fHwrancc of hope. 38? 

Step farther, to a full and complete assurance of hope. 
{ gain a certain knowledge that 1 am of the happy 
number of the redeemed, and have a sure title to 
eternal life ; — for, if I know, that I have faith in 
Christ, I then know, that my salvation is as certain, 
as the truth of God. This is the highest assurance, a 
creature can have. ;4 Therefore being justified by 
faith," says, the Apostle, ;i we have peace with God, 
through our Lord Jesus Christ ; by whom also, we 
have access by faith, into this grace, wherein we stand, 
and rejoice in hope of the glory of God." So that 
by the same faith, through which we are justified and 
have peace with God, we obtain the knowledge of our 
gracious state, and rejoice in hope of the glory of God. 
This knowledge must be such as to exclude all rea- 
sonable doubt; or, it cannot be assurance; — for, of 
what a man is still in doubt, he cannot be assured. 
Neither can it be a ground of positive rejoicing, while 
equally balanced with uncertainty. A state of sus- 
pense, especially where the object is very important, 
is ever a state of anxiety ; — and, if the degree of ap- 
parent probability, be equalled by that of uncertain- 
ty — surely all the pleasure of anticipation must be 
lost; — and, however it might serve as a stimulus to 
action ; cannot be a ground of rejoicing. 

It is the same Spirit which imparts grace, that must 
discover grace to us. " The Spirit itself beareth wit- 
ness with our spirits that we are the children of 
God ;" — and that is by effecting in us the temper 
of children, and then discovering it to us by its ex- 
ercise. By reflecting on this, we have the joint tes- 
timony of the Spirit of God, and our own spirits, that 
we are children and heirs. Two witnesses to the 
tame thing establish the point. The saint gains as- 
surance of his gracious state, and rejoices that his 
name is written in heaven. 

Remember, however, that this rejoicing is rejoic- 
ing in God : — rejoicing in the testimony of our own 
conscience. It is a rejoicing which excludes boast- 
ing — gives the glory to free, sovereign grace, and ac- 
knowledges salvation to be all of God* 



388 Assurance of hope* 

The method of the Spirit's witnessing, by which 
we gain assurance of hope, is by illuminating the be- 
liever's mind, both to a greater degree, than that per- 
formed at his first conversion ; and to another end. 
In conversion, the objects manifested produce a di- 
rect act of faith in Christ : but in this witnessing 
work, the Spirit discovers those truths, which enable 
the soul to reflect on its own exercises, and clearly 
view the sanctification wrought in his heart. The 
Spirit of God witnesseth with our spirits, by assisting 
every exercise of our faculties, in giving their testi- 
mony. He irradiates and confirms the soul in the 
certainty of the promise, " He that believeth shall 
be saved." Then the Spirit more fully proves his 
own work of sanctification by exciting the vigorous 
exercise of faith and other graces — bringing the self- 
evidencing light of the word to shine more clearly 
upon the soul; by which the creature is assisted to 
compare his own exercises with the scriptural marks 
of a true believer-, — to know that he does believe ; 
and thence draw the infallible conclusion, that he 
shall be saved. In this way, the spirit of adoption 
witnesses to every proposition of the assuring argu- 
ment : as — that the scriptures are the word of God ; — 
there is a full atonement for sin, in the sacrifice of 
Christ 5 — his benefits are freely offered to all — the 
promise of salvation is made to those that believe in 
Christ — I believe in Christ — and therefore shall be 
saved. 

Besides, that we may be assured it is from God. 
there is such a special distinguishing light accompa- 
nying this testimony, and that agreement between the 
witness of the Holy Spirit, and of our spirits, as to 
overcome all doubts and disputes, either respecting 
our spiritual state, or this testimony; — as we may 
know the witness of our spirits to be true, by its 
agreement with the word. The believer's assurance 
is now confirmed, by the concurring testimony of 
these three, the word of God — his own conscience ; and 
the Holy Spirit, all witnessing one and the same thing. 
The word of God presents certain marks of grace, 



Assurance of hope* Ji s9 

and declares these io be sure evidence. This is 
the Spirit's witness in the word 5 — next conscience, 
or his own spirit witnesses, that he has these marks — 
then God superadds the witness of his Spirit ; who by 
shining in his heart, enables him to know the things 
which are freely given him of God. Now, where 
there is an universal and exact agreement among 
these, what doubt can remain under this strengthening, 
irresistible testimony ? Assurance, therefore, is cer- 
tainly attainable, and without any new revelation. 



PART 11. 

Luke x. 20. 

Notwithstanding, in this rejoice not, that the spirits are 
subject unto you; but rather rejoice, because your 
names are written in Heaven. 

It is presumed, that the doctrine of the assurance 
of hope is now fully proved, by the instruction, pre- 
cepts, and promises of the word of God. This is 
both the duty and privilege of Christians. In innu- 
merable instances it has been attained, and the bless- 
edness of such a state, fully realized and enjoyed by 
Christians, in life and death. * 

* Let any one read the biography of the late Dr. Thomas Scott, 
Commentator of the Bible, and doubt of the doctrine, if he can. It 
is but a just tribute to his memory, to remark, that he appeared 
through the whole of his religious life, to witness, what he had ex- 
perienced — The force. of truth: — to have been one of the most spiri- 
tual and heavenly minded Christians,— the most faithful, engaged, 
and laborious ministers of the gospel, which the present age has pro- 
duced. His example is a bright and glowing attestation of our doc- 
trine. He had the full assurance of hope. He found it an abun- 
dant and unfailing source of support and consolation, under all the 
trials and discipline of life. His God was his chosen and sufficient 
portion, both living and dying ; and his death appeared more like a 
translation, than a dissolution. On his dying bed, he was heard to 
utter these memorable words — Oh, to have a single doubt about one's 
eternal state, is infinitely dreadful. 

33 * 



388 Assurance of hope* 

The method of the Spirit's witnessing, by which 
we gain assurance of hope, is by illuminating the be- 
liever's mind, both to a greater degree, than that per- 
formed at his first conversion ; and to another end. 
In conversion, the objects manifested produce a di- 
rect act of faith in Christ : but in this witnessing 
work, the Spirit discovers those truths, which enable 
the soul to reflect on its own exercises, and clearly 
yiew the sanctification wrought in his heart. The 
Spirit of God witnesseth with our spirits, by assisting 
every exercise of our faculties, in giving their testi- 
mony. He irradiates and confirms the soul in the 
certainty of the promise, " He that believeth shall 
be saved." Then the Spirit more fully proves his 
own work of sanctification by exciting the vigorous 
exercise of faith and other graces — bringing the self- 
evidencing light of the word to shine more clearly 
upon the soul ; by which the creature is assisted to 
compare his own exercises with the scriptural marks 
of a true believer; — to know that he does believe ; 
and thence draw the infallible conclusion, that he 
shall be saved. In this way, the spirit of adoption 
witnesses to every proposition of the assuring argu- 
ment : as — that the scriptures are the word of God ; — 
there is a full atonement for sin, in the sacrifice of 
Christ ; — his benefits are freely offered to all — the 
promise of salvation is made to those that believe in 
Christ — I believe in Christ — and therefore shall be 
saved. 

Besides, that we may be assured it is from God. 
ihere is such a special distinguishing light accompa- 
nying this testimony, and that agreement between the 
witness of the Holy Spirit, and of our spirits, as to 
overcome all doubts and disputes, either respecting 
our spiritual state, or this testimony ; — as we may 
know the witness of our spirits to be true, by its 
agreement with the word. The believer's assurance 
is now confirmed, by the concurring testimony of 
these three, the word of God — his own conscience ; and 
the Holy Spirit, all witnessing one and the same thing. 
The word of God presents certain marks of grace, 



Assurance of hope* 999 

and declares these to be sure evidence. This is 
the Spirits witness in the word ; — next conscience, 
or his own spirit witnesses, that he has these marks — 
then God superadds the witness of his Spirit ; who by 
shining in his heart, enables him to know the things 
which are freely given him of God. Now, where 
there is an universal and exact agreement among 
these, what doubt can remain under this strengthening, 
irresistible testimony ? Assurance, therefore, is cer- 
tainly attainable, and without any new revelation. 



PART II. 

Luke x. 20. 

Notwithstanding, in this rejoice not, that the spirits are 
subject unto you; but rather rejoice, because your 
names are written in Heaven* 

It is presumed, that the doctrine of the assurance 
of hope is now fully proved, by the instruction, pre- 
cepts, and promises of the word of God. This is 
both the duty and privilege of Christians. In innu- 
merable instances it has been attained, and the bless- 
edness of such a state, fully realized and enjoyed by 
Christians, in life and death. * 

* Let any one read the biography of the late Dr. Thomas Scott, 
Commentator of the Bible, and doubt of the doctrine, if he can. It 
is but a just tribute to his memory, to remark, that he appeared 
through the whole of his religious life, to witness, what he had ex- 
perienced — Theforce .of truth: — to have been one of the most spiri- 
tual and heavenly minded Christians,— the most faithful, engaged, 
and laborious ministers of the gospel, which the present age has pro- 
duced. His example is a bright and glowing attestation of our doc- 
trine. He had the full assurance of hope. He found it an abun- 
dant and unfailing source of support and consolation, under all the 
trials and discipline of life. His God was his chosen and sufficient 
portion, both living and dying ; and his death appeared more like a 
translation, than a dissolution. On his dying bed, he was heard to 
utter these memorable words — Oh, to have a single doubt about one's 
eternal state, is infinitely dreadful. 

33 * 



394 Assurance of hope. 

ing to serve him, we should continue to dishonour 
him with our sins ! — that instead of giving all diligence 
to make our calling and election sure — we live so as 
to darken our hopes, and obscure our title in Heaven. 
Alas ! what an indelible shame, that we are scarcely 
able to tell whether we be the children of God, or 
of the prince of darkness ! This, however, will con- 
tinue our case, while thus lukewarm, and unengaged 
in the service of God. The way to enjoy the com- 
forts of a lively hope, is to live to God ; and, to know 
that we belong to Christ ; to have more of his Spirit ; 
- — for, unless we have the Spirit of Christ, we are none 
of his. 

III. In this subject, what powerful motives are pre- 
sented, to zeal and faithfulness in the service of God — 
what a rich source of consolation to his people ! 
What attainment can be more desirable, than assur- 
ance of his everlasting mercy ! In this enjoyment, 
the child of God, amidst all his sufferings, may go on 
his way rejoicing. He has sufficient to support and 
strengthen him, though all creature enjoyments fail — 
for, " underneath him are the everlasting arms." " He 
that dwelleth in the secret place of the Most High, 
shall abide under the shadow of the Almighty. " 
There is such complete safety and satisfaction in the 
blessed hope of the gospel, as infinitely outweighs all 
outward enjoyments ; — such as can raise the soul 
above the frowns and flatteries of the world — the 
storms of adversity and the terrors of death. It is an 
anchor, which, "sure and steadfast, entereth into that 
within the vail." The chain reaches from earth to 
heaven, — from time to eternity. Grace here is glory 
hereafter; and the joy of the Christian, in this dark 
vale of tears, the same which eye hath not seen, nor 
ear heard, nor heart conceived* It is a foretaste of 
heaven — an earnest of his future inheritance. Faith 
is the " substance of things hoped for." What he 
here views by faith, he shall there behold in open 
and immediate vision. Here he has the few and faint- 
ly reflected rays — there, the full lustre of an un- 



Assurance of hope. 34$ 

clouded sun. More, he sips at the stream; there he 
hall bathe in the fountain; the ocean of pleasure, at 
God's right hand. 

Is it not then, matter of astonishment and regret, 
that Christians neglect to make sure their title to 
ulory ; and forego a comfort which they so greatly 
d ; while walking in darkness, and subject to bon- 
dage, through fear of death ? Surely, my brethren, 
his must be our own fault. It is not because the means 
of this knowledge are wanting — not because God is 
unfaithful — deals the knowledge of salvation too spar- 
ingly — or his promises too ambiguous ; — for, they are 
as plain and positive as his threatenings. It is one 
design of the scriptures to establish the children of 
God in hope ; — that in the light of his w r ord, they 
may clearly see his beautiful image reflected from 
their hearts, and gain a certain knowledge of their in- 
terest in his everlasting love. " For whatsoever 
things were written aforetime, w 7 ere written for our 
learning, that we, through patience and comfort of 
the scriptures, might have hope." God hath provid- 
ed, that we "■ might have strong consolation, who have 
fled for refuge to lay hold on the hope set before us." 
If, therefore, we do not reap the full comfort of hope, 
grounded on the authority of eternal truth, it is be- 
cause we are unfaithful to ourselves, and unstable in 
the duties of our holy religion. Otherwise our " light 
would break forth as the morning, and our darkness 
become as the noon-day." Patience is absolutely 
requisite to our establishment — a patient continuance 
in well-doing — a diligent improvement of all the 
means of grace. But, alas ! we depart from God who 
is light, — wander into darkness — lose the comfort of 
his presence, and the hope of his children. We soon 
grow weary in our course, and faint-hearted in view of 
the formidable force of our spiritual enemies. It is thus 
we darken our way, and obscure our title to glory, 
through clouds of ignorance and unbelief. " T3ut they 
that wait upon the Lord, shall renew their strength — 
they shall mount up with wings as eagles; they shall run 
and not be weary — they shall walk and not faint." 



394 Assurance of hope. 

Be animated, therefore, dear brethren, to labour 
after so great and glorious an attainment. Alas ! how 
much do you lose, by not enjoying the comfort of as- 
sured hope ! Seek then the removal of darkness — to 
have your doubts dispelled — your souls established in 
faith ; and assured in the hope of immortal glory. 
For this precious benefit, faithfully improve the 
means ; that you may obtain strength and growth in 
grace. Cry with fervent importunity to God, for di- 
vine teaching and guidance ; and the witnessing spirit 
of adoption. Be excited to the great and indispensa- 
ble duty of self-examination. If assurance be attaina- 
ble, as has been shown, then every one who entertains 
a hope, needs strictly to examine its foundation. 
Try it by its fruits. If you think you have the wit- 
ness of the Spirit, and yet are not humble, penitent, 
prayerful, and obedient — you are deceived. As you 
love yourselves, therefore, do not presume ; — and as 
you value your own comfort, do not deny any work of 
the Holy Spirit on your heart. Search thoroughly, and 
judge impartially. Make no delay in your course — but 
press forward towards the mark. " Give all diligence 
to make your calling and election sure. Take to 
yourselves the whole armour of God. Put on the 
breast-plate of faith and love — and for an helmet, the 
hope of salvation." Your enemies are many, and 
mighty ; but, in the name of Christ, you may vanquish 
them all, and be more than conquerors. Though yo^ 
* ; wrestle not against flesh and blood, but against 
principalities, against powers, against spiritual wick- 
edness, in high places;*' yet Christ is able to put the 
devils in subjection to you ; and he " will shortly 
bruise Satan under your feet." Run, therefore, with 
patience. Be active and vigorous in your course. 
Would you enjoy the divine presence, and the com- 
fort of an assured hope ; religion must be your daily 
care and business. The joy that attends assurance, 
is unspeakable and full of glory. It will fill you with 
comfort under all God's providences, and dispose you 
to conduct as becomes the gospel and your profession. 
It will sweeten every mercy, and lighten every bur- 



Assurance of hope, 3£K> 

Jen. It is the best cordial in sickness, and the most 
sovereign remedy against the fears of death. By this, 
while you dwell in God's house, on earth, you may 
approach near to him with holy confidence, in every 
duty, and in every ordinance. You may enjoy smiles 
in the happiest manner — endure frowns with patience ; 
and meet death without terror. How blessed is the 
man, who enjoys the full comfort of the Christian 
hope ! 

Here I might well dismiss the subject, and con* 
elude that I have already said enough, for the reproof, 
correction and encouragement of all ; had I but one 
class of moral characters to address. But, alas! 
there are those to whom this interesting, animating 
subject, has a very different aspect ; — to whom it 
speaks no peace — inspires no comfort. The cloud 
which gave light to the camp of Israel, was dreary 
darkness to the host of the Egyptians. What else, 
is the Christian's assurance of hope, to them that are 
in the darkness of spiritual death ? When I cast my 
eyes upon the impenitent who " have no hope, and are 
without God in the world ;" — I must vent the sigh of 
anguish and distress. It is indeed too big for utter- 
ance ; — yet too powerful to be repressed. Oh the 
presumption of grace*neglecting and grace-despising 
sinners — fearless and unconcerned in a state of impeni- 
tence, and utter inattention to the concerns of their 
souls ; — neglecting their highest interests, and ven* 
luring their eternal all, upon the uncertain expectation, 
the presumptuous hope of a death-bed repentance ! 

You, my friends, all intend to enjoy the happiness 
of heaven ;— -not one of you expects to suffer the 
misery of hell. The thought is dreadful and intolera- 
ble : — yet, dreadful as it is, you will do nothing at 
present. At some future time, you intend to repent — 
but will neglect it, as long as possible ; and hope, 
that w r hen death stares you in the face, and points his 
fatal arrow r at your trembling hearts ; some earnest 
cries will then prevail, and God be entreated to show 
you mercy. This is madness. Who, but the father 
of lies, has told you, that God will wait upon yoii, 



3§6 Assurance of hope* 

» 

and lengthen the day of grace, till your dying groans 
and agonies ? God tells you — mark it well — " Be- 
cause I have called and ye refused^ — 1 have stretched 
out my hand, and no man regarded — but ye have set 
at nought all my counsel, and would none of my re- 
proof — / also will laugh at your calamity — / will mock 
when your fear cometh ; — when your fear cometh as 
desolation, and your destruction cometh as a whirlwind 
— when distress and anguish come upon you ; then shall 
ye call upon me, but I will not hear." To this despe- 
rate state, you are now directing your course, deaf to 
all the threatenings, invitations and promises of God's 
word. It would fill you with joy to have your names 
written in heaven — but it will be horror and amaze- 
ment inexpressible, to find yourselves a blank in the 
Lamb's book of life, and your names enrolled in the 
black catalogue of the final despisers of Christ. Oh, 
then, forsake the ways of sin, and turn unto the Lord, 
through Jesus Christ. Hear and your souls shall live. 
Incline your ear and come, that you may be number- 
ed as fellow citizens with the saints, and belong to the 
household of God. Amen. 



SERMON XLI. 

A CAUTION TO BACKSLIDERS. 



Hebrews iii. 12, 13. 

Take heed, brethren, lest there be in any of you an evil 
heart of unbelief in departing from the living God* 
But exhort one another daily, while it is called to- 
day ; lest any of you be hardened through the deceit- 
fulness of sin. 

The instruction of the text is as practical, as it is 
important. Viewed, both in itself and its immediate 
connexion, it comes enforced with every argument of 
love and terror, which can excite the fears — quicken 
the exertions ; arid animate the prayers of the people of 
God. 

With what weight must it fall upon the mind of the 
Christian, walking in darkness, and pained with con- 
viction, that he has departed from his God. How 
adapted to our state, is the voice we hear from the 
heavenly mercy-seat — this message of love and terror 
from our covenant God and Father ! With what hu- 
mility, reverence, and godly fear, must we receive it, 
unless our hearts are already too far hardened, through 
the deceitfulness of sin. Shall it not awaken us to a 
deep solicitude — to a faithful search of our hearts 
and ways — to diligence, watchfulness, and fervent 
prayer ? 

The instruction of the text is twofold. 

I. A solemn caution is given. Take heed, brethren, 
lest there be in any of you an evil heart of unbelief in 
departing from the living God. 

34 



398 A caution to backsliders. 

II. A duty is prescribed as the means of improving 

it. But exhort one another daily, while it is called to- 
day ; lest any of you be hardened through the deceit- 
fulness of sin. 

I. The solemn caution given, demands our serious 
attention. Take heed, brethren, lest there be in any 
of you an evil heart of unbelief in departing from the 
living God. This is spoken with the most compas- 
sionate earnestness. It is the language of terror ; — and 
it is the voice of mercy and love. It manifests Christ's 
tender concern for his people — his faithful care over 
them. Why this is an evil heart — and what its ten- 
dency and danger, are shown in three emphatical 
words. A heart disposed to forsake God, must be 
an evil heart ; — and it is with eminent propriety styl- 
ed, " an evil heart of unbelief ." This is opposition to 
God — disbelief of his truth — contempt of his au- 
thority. To depart from God, is to depart from all 
good ; — from light and life-^from hope and peace — 
from happiness and heaven. It involves the guilt of 
rebellion, and leads to darkness, and the misery of 
eternal death. It is the highest accent of guilt and 
misery, in the doom of the wicked-^" depart from 
me." 

That Christians possess awful remains of unbelief, 
and are liable to the dangerous seductions of this evil 
hearty their own sad experience teaches them ; and 
the importunate language of this solemn caution, ne- 
cessarily implies. The heart of the Christian is 
compared to the hostile meeting of two armies. The 
Christian life is a warfare in the heart itself. It is not 
between the heart and the conscience, like that of the 
natural man, or the awakened sinner ; but between the 
principles of grace and corruption. " The flesh lus- 
teth against the spirit, and the spirit against the flesh, 
and these are contrary the one to the other." Hence, 
a life of faith, is a life of constant exertion, in opposi- 
tion to every natural propensity. It is to " crucify the 
flesh with its affections and lusts." This requires 
bard fighting— diligent use of the means of grace — 



A caution to backsliders. 

constant watchfulness — fervent and persevering pray- 
er. To be able to withstand his enemies, the Chris- 
tian soldier must take to himself the shield of faith, the 
sword of the Spirit, and the whole armour of God, 
The moment he relaxes from his steadfastness, and 
yields to the indulgence of sloth ; he submits to the 
guidance of an evil heart, and departs from the living 
God, Unarmed and defenceless, he stands exposed 
to every temptation. He loses his light and comfort. 
His enemies prevail. His faith and love, and every 
grace decline. He becomes conformed to the world. 
His conscience is stupefied, and his heart more and 
more hardened through the deceitfulness of sin. 

To guard us against this danger, to which we are 
all liable ; and to rescue us from it, when incurred, 
how necessary the caution — take heed ! Does not a 
traveller, ignorant of his way, and constantly exposed 
to take a wrong road, which will subject him to the 
fury of wild beasts, or the attack of assassinating rob- 
bers, need the aid of a friend, to warn him of his dan- 
ger, and point him to the path of safety ? 

Such, my brethren, is the compassionate office of 
divine love and mercy towards us, blind, wayward, 
perishing sinners. Such the faithful care of Christy 
the good Shepherd, over his wandering sheep. His 
voice we hear in the text, pointing out the path of the 
destroyer, and warning us to take heed. Shall we 
turn away from him who speaks from Heaven ? Dif- 
ficult as it is for us to come to God, we find it easy to 
depart from him. The path of sin and unbelief is a 
downward course. When once we enter it, our pro- 
gress is with increasing speed ; — and the further we 
j;o, the more difficult is our return* We should there- 
fore, be on our guard \ 

1. Against any departure from him. 

When people are yielding to temptation, and fol- 
lowing an evil heart of unbelief, in departing from 
the ways of God — they flatter themselves in iniquity^, 
and indulge a fond conceit, that they shall not thence 
lose their interest in his favour, as little as they are 



' 400 A caution to backsliders. 

disposed to obedience* Bat a departure of any kind, 
whether from the faith, or practice of Christianity, is 
a departure from God himself. We cannot, therefore, 
be too much on our guard against any secret declen- 
sions, in the life of faith and the practice of Christian 
duties ; when we consider how dishonourable they 
are to God, and how ruinous to our present and eter- 
nal peace. The first rising inclination to wander, 
should excite an immediate effort of counteraction. 
It should be a signal of alarm to our consciences, 
echoing this solemn warning of God's word — take 
heed — stop short, in the course of an evil heart of un- 
belief; which is departing from the living God. 
When we feel the first abatements in the warmth of our 
affection towards our dear Redeemer; an evil heart 
of unbelief is beginning to lead us. Let us arise to 
our duty. Let us take the shield of faith, and the 
sword of the Spirit, that we may repel the deadly 
foe. When we feel the spirit of prayer declining ; 
and the duties of the closet beginning either to be 
neglected, or attended in a formal, lifeless manner, 
and as a penance to pacify our consciences ; — an evil 
heart of unbelief is prevailing; — take heed ; — this is a 
direct departure from God. Let us call to mind, in 
the exercise of faith, the solemn and animating lan- 
guage of scripture, upon the subject of this duty. 
"Pray without ceasing — keep your hearts in the love 
of God. Fight the good fight of faith. Be not weary 
in welldoing, for, in due season, ye shall reap, if ye 
faint not." 

If you feel the love of the world gaining ground in 
your affections ; and hence, the state of perishing sin- 
ners less affecting to your minds, — the ardour of your 
zeal for Zion cooling, and the salvation of the hea- 
then becoming less interesting to you — less the ob- 
ject of your desires and of your prayers ; and hence, 
the liberality of your contributions lessening, merely 
from moral causes ; — take heed. 

If you feel a spirit of watchfulness and brotherly 
love declining ; — if you are less afflicted and grieved, 
by the wounds which Christ receives in the house of 



i caution to backsliders. 401 

- friends — if you take less interest in the peace and 
prosperity of the church — if you cherish alienation of 
aflections — sailer hard feelings towards your brethren, 
to arise and gain strength in your hearts ; and re- 
proachful, unkind speeches to fall from your lips — is 
this to love as brethren ? is this to keep the unity of 
the spirit in the bond of peace? — to be " pitiful, 
courteous, kind, tender-hearted, forgiving one another, 
even as God, for Christ's sake, hath forgiven you ?" 
Is this to walk in the truth ? No, my brethren ; very 
different is this spirit from that of Him who loved the 
church, # and hath purchased it w r ith his own blood. 
Fire and frost are not greater contrasts. Beware 
then of this unhallowed leaven. Take heed. You 
are assuredly departing from the living God. 

2. We should be on our guard against that unbelief, 
whence ail declensions arise ; and be concerned, not 
only to lop off the branches, but to dig up the tree by 
its roots. As faith is that grace which brings us ni^h 
to God, unites us to Christ, and attaches us to his 
cause : — so, unbelief divides us in affection and inte- 
rest — sets us at a distance from God — weakens our 
attachment to Christ, and alienates our hearts from 
his service. It turns the current of our affections 
and desires to an opposite direction. "Whatever be 
the more immediate object of that unbelief, its influ- 
ence is felt — its operation discerned ; and its fruits 
are distinguishing and pernicious. Its common effects 
are to weaken our regard to the authority of God — 
to relax the strictness, and corrupt the purity of his 
commands : and enervate our confidence both in his 
promises and threatenings. But in every path of 
backsliding in which it walks : — in every object of er- 
ror towards which it points ; and in every mischief it 
actually effects: — it is the operation of the same ma- 
lignant principle — it is the same corrupt source, from 
which it flows — an evil heart of unbelief — It is depart- 
ing from the living God. It is a root of bitterness, 
congenial to the soil of the carnal heart. Its fruits 
are poisonous and in their nature destructive to every 



% 



402 A caution to backsliders. 

holy and devout affection. It is a spirit as blasting 
to our best interests, as it is disgraceful to our Chris- 
tian character. It drives us from God and from du- 
ty — from happiness and from hope. We must, there- 
fore, aim and resolutely strive for the extermination 
of the evil principle within us — lest, in the issue, we 
be filled with our own ways, and whelmed in remedi- 
less ruin. 

To gain a point so important, we must religiously 
observe the apostle's .direction ; 

II. In the means he prescribes for improving the 
caution. But exhort one another daily, while it is call- 
ed to-day, lest any of you be hardened through the deceit- 
fulness of sin. Sin is of a deceitful and hardening na- 
ture. Hence the heart of man is so deceitful and 
treacherous — because it is desperately wicked. It 
is full of sin. This consisting essentially in pride 
and selfishness, distorts every moral object. It blinds 
the eyes of the understanding to the light of truth and 
duty — to the beauty and excellence of holiness — to 
the turpitude of moral evil — and to our own state and 
character. Hence, it stupefies the conscience and 
hardens the heart. I repeat it, therefore; brethren, 
for we cannot have the conviction too deeply impress- 
ed ; — Sin is of a most deceitful and hardening nature. 

It is natural to flatter ourselves in iniquity. We 
are selfish. Our natural feelings are repulsive to the 
conviction of blame — and often the most weak and 
trivial excuses are indulged to palliate or justify our 
criminal conduct. When a backslider commits a con- 
scious transgression — his thoughts and his whole in- 
genuity are at once busily employed to pacify his con- 
science, and persuade himself that it will not be at- 
tended with serious or important consequences. Is it 
not a little thing ? I had no evil intention — The Lord 
pardon thy servant in this thing — / am constrained to 
it from the pressing exigency of the present case — I did 
it to prevent a greater evil. I do not intend to repeat it 
in ordinary circumstances — nor suffer the evil to become 



A caution to backsliders. 403 

a habit. Thus he makes peace with himself, and har- 
dens his heart. Soon, however, he begins to doubt, 
whether the thing be evil at all ; or need any ex- 
cuse ; — and then, instead of palliating and excusing, 
he feels emboldened to justify it. from the peculiarity 
of circumstances. Thus, arguing erroneously from a 
correct rule, he will infer, that if by reason of time, 
place, and circumstance, " all things that are lawful, 
are not expedient" — then, upon the same principle, 
some things in their nature unlawful, from their cir- 
cumstances become expedient ; — if the omission be 
justifiable in the one case ; the commission is at least 
excusable in the other. Such is the logick of the evil 
heart of unbelief — such the hardening, blinding influ- 
ence of sin upon the conscience, judgment, and prac- 
tice of the man, who has departed, and is still de- 
parting from God. All the moral powers of the 
soul, by swift degrees, become darkened, and be- 
sotted ; and all their mighty energies exerted to put 
darkness for light, and evil for good. At first he 
may feel strong misgivings — but these will dwin- 
. die and fade away by the force of corrupt inclina- 
tion. Conscience will become less and less clamor- 
ous, till it is altogether seared and silent. He is now 
regardless of his loss, and insensible of danger. 

My brethren, are not these things so ? — Though 
you may not have gone the length of backsliding 
which I have described — yet do not your own con- 
sciences bear testimony, and your experience bring 
home the conviction, that such is the tendency of 
unbelief — such the deceitful nature and hardening 
effect of indulged sin? Who that pays any attention 
to his own heart ; and reads but a few pages of the re- 
cords of conscience ; has not found what a bewitching, 
and stupefying thing is sin ? Who has not often realiz- 
ed abundant occasion to lament its deceitful and harden- 
ing influence ? How diligently, therefore, should we 
take heed to our ways — and labour with special care 
and watchfulness to keep our hearts 5 out of which 
* V( are the issues of life !" 

From the nature of sin which has been described. 



404 A caution to backsliders. 

it operates in the darkness of concealment, and hide:* 
itself from oar notice. Hence unwarned and unguard- 
ed, we are unprepared, either to prevent, or repel its 
attacks. But blind as we generally are to our own 
imperfections and errors — we have a quick and acute 
discernment of the faults of others : — and indeed peo- 
ple are often seen severely censuring others, for what 
they freely indulge themselves. To watch over one 
another, therefore, and to warn our brethren of those 
declensions, to which they are exposed, or into which 
they have already fallen — while it is the most kind 
and self-denying office — is the most valuable and im- 
portant service ; and, if performed with discretion, 
and in the spirit of meekness and love, can scarcely 
fail of producing the happiest effects. This is a duty 
to which God hath solemnly called us in his word ; 
and it is a part of our daily work. " Exhort one 
another daily, while it is called to-day — lest any of 
you be hardened through the deceitfulness of sin. n 
Exhortation is always needed, even if there be no occa- 
sion for reproof. The prevention of sin in ourselves 
and others, is a duty as binding, an object as important, 
as repentance and reformation. Mutual exhortation is 
the duty enjoined — a faithful and persevering warn- 
ing of each other — not only of the sins into which we 
may already have fallen — but of the many temptations 
and dangers to which we are all constantly exposed — 
accompanied with earnest entreaties, to persevere in 
the path of duty, and to follow the Lord fully, with 
fixed purpose of heart. My brethren, are we faith- 
ful and constant in this duty ? Let conscience an- 
swer the solemn question. Remember, " if our heart 
condemn us, God is greater than our- heart and know- 
eth all things — but if our heart condemn us not, then 
have we confidence towards God." You see, breth- 
ren, that under God, and by the direction of his word, 
we are committed to each other's care ; and a solemn 
responsibility rests upon us, as individuals, not only 
for our own, but also for the conduct of our breth- 
ren. Such is the solemn and imperative language of 
God's word. — Exhort one another daily. Thou shalt 



/ caution to backsliders. 40j 

not hate thy brother in thy heart; thou shalt in any 
wise rebuke thy neighbour, and not suffer sin upon 
him. He that lovcth his brother abidcth in the light 
and there is none occasion of stumbling in him ;— but 
he that hateth his brother, is in darkness, and know- 
cth not whither he goeth, because that darkness hath 
blinded his eyes." Brotherly watchfulness is the 
fruit of brotherly love ; and the want of this fruit is 
interpretative hatred. " Exhort one another daily 
While it is called to-day" How striking are the 
terms— how pressing the motive, by which the duty 
is urg ed— our time. This is short and uncertain— 
» while it is called to-day»— present duty must not be 
postponed till to-morrow. It must be done now. 
Either we or our brother may be speedily removed; 
and our means and opportunity of doing good to his 
soul, be lost for ever. We should therefore exhort 
one another daily, while it is called to-day. Ibe 
dutv is indeed self-denying, and often pamtul— out 
when faithfully oerformed, the effects are salutary, and 
our after reflections will be proportionabiy dehgnt- 
ful. 

" The bud may have a bitter taste. 
But sweet will be the flower." 

In the discharge of this duty, we have every motive, 
and the highest obligations to faithfulness. In this 
way we may confirm each other's hearts, and strength- 
en each other's hands, to every good word and work. 
By this means we may reclaim a brother before he has 
irrecoverably wandered ; and so prevent that depar- 
ture from God, which would otherwise terminate in 
his destruction. Consider, my brethren, for your en- 
couragement, the exalted motive with which the 
apostle enforces the exhortation. " For we are made 
partakers of Christ, if we hold the beginning of our 
confidence, steadfast unto the end:' 1 Our final parti- 
cipation of Christ's benefits depends on our stead- 
fastness in the pursuit of them. Our salvation— our 
heaven— our eternity are at hazard, and depending on 



406 A caution to backsliders. 

our present conduct. Under such circumstances, is 
it not madness to be careless and remiss ? Weigh 
well the misery to be escaped — and the happiness to 
be secured. Shall we know the treachery of our 
hearts, and that unbelief is the sin which most easily 
besets us, and not resist its influence — when depar- 
ture from God leads to utter apostasy, and eternal 
ruin ? Shall we, while convinced of the deceitful and 
hardening nature of sin, neglect to exhort one another 
daily — to " cleanse ourselves from all filthiness of the 
flesh and spirit, perfecting holiness in the fear of 
God ? Surely, if we have any concern for our own 
souls, or the souls of our fellow-men — any regard to 
the glory of God, and the interest of the Redeemer, 
we shall receive the exhortation upon an obedient ear, 
and take earnest and effectual heed, lest there be in 
any one, an evil heart of unbelief in departing from 
the living God. Commit yourselves to him who is 
able to keep you from falling, and who will present 
you faultless, before the throne of his glory, with ex- 
ceeding and everlasting joy. Amen. 



SERMON XLII. 

A SOLEMN WARNING TO HYPOCRITES 

Luke xiii. 25 — 27. 

When once the Master of the house is risen up, and hath 
shut to the door, and ye begin to stand without, and to 
knock at the, door, saying, Lord, Lord, open unto 
us ; and he shall answer and say unto you, I know 
not whence ye are : Then shall ye begin to say, we 
have eaten and drunk in thy presence, and thou hast 
taught in our streets. But he shall say, I tell you, I 
know you not, whence ye are ; depart from me, all 
ye workers of iniquity* 

These words of our Lord, are a solemn warning 
to all who cherish a hope of acceptance and salvation 
through him. The most prominent ideas, are the 
danger of deception in our eternal hopes — the false 
foundation upon which they are built ; and the awful 
state of the deceived. The characters described are 
designed to represent this case ; and unquestionably 
teach, that many confident professors, will meet with 
rejection and disappointment at the judgment seat of 
Christ. It is evident, they had entertained confident 
hope. They almost claimed admission into the 
kingdom of heaven. They cry, " Lord, Lord, open 
unto us ;" and even after being denied, still urge their 
claim, and think to enforce it by this plea, " we have 
eaten and drunk in thy presence, and thou hast 
taught in our streets ;*' — that is, we have attended 
and supported a preached gospel all our days; and we 
have given credit to the doctrines and duties of divine 
revelation. Moreover, we were esteemed orthodox 
and devout — our faith and morality none could im- 



4©8 A solemn warning to hypocrites. 

peach ; — we were in the charity and communion of 
the church ; — have partaken with thy disciples in the 
holy ordinance of the supper — eaten bread and drank 
wine in memory of the death of Christ. Yet, what 
did this plea avail them ? Nothing. He shall say ; / 
know you not, whence ye are — depart from me, all ye 
workers of iniquity. Now, what have many profess- 
ing Christians to plead more than these ? But, ob- 
serve, their suit was peremptorily denied ; and their 
hopes blasted in eternal disappointment. Awful ! — 
tremendous ! — To be bidden by the final judge to de- 
part into darkness and woe ; where there shall be 
weeping, and wailing, and gnashing of teeth ! 

We may consider this subject, under three divi- 
sions. 






I. The ways in which men embrace a false hope. 

II. What, in a special manner, exposes them to this 
danger. 

III. The deplorable state of the deceived. 

How do men deceive themselves in their eternal 
hopes ? 

1. By contenting themselves with the form, while 
destitute of the power of godliness. These are not 
to be separated. God must be served and worship- 
ped in the manner which he hath appointed 5 and it is 
the worship of the heart which he requires. There 
is in religion, both form and power. Where there 
is the latter, the former will follow of necessary con- 
sequence ; — but not so in the reverse. The former 
often exists without the power. Paul speaks ex- 
pressly of some who, " having the form of godliness, 
deny the power thereof." From such, he directs us, 
to " turn away." There is that power in true godli- 
ness, which changes the heart — harmonizes the pas- 
sions, and forms the mind into a heavenly temper. 
Men, however, deceive themselves, by mistaking the 
form of these things for the substance. They are 



A solemn warning to hypocrites. 40y 

civil, moral, inoffensive ; and constant in the several 
acts of worship. Yet their hearts are carnal and un- 
renewed. 

Nothing can he more certain, than that such are 
deceived in their hope ; — and, perhaps, it is the most 
common deception — the most distinguishing trait in 
the hypocrite's hope. 

A hope of heaven, men are sensible, must he built 
on some apparently good ground. They have as 
much evidence of the ground of their hope, as they 
can see in any others, a*nd hence, readily draw the 
conclusion in their own favour. Thus, by comparing 
themselves with others, and resting their hopes upon 
the surface of visibility, they pursue a smooth, stupid 
course of self-flattery, dreaming of safety, till sudden 
destruction falls upon them. 

2. A false hope may be founded in mistaking 
worldly sorrow, for evangelical repentance. , Many 
are awakened, who never become converted. Greaf* 
terrors of conviction may be felt^ where there is no- 
thing evangelical. Awakened sinners, in a season of 
revival, as I have often witnessed, are in special dan- 
ger of embracing a premature and false hope : — and it 
is in this way ; — when the distress of conviction h 
great and overwhelming, God is pleased in his tender 
mercy to lighten his hand, and abate the extremity of 
distress ; — this is the critical and perilous moment — in 
which many hastily mistake the mere mitigation of 
distress for evidence of saving mercy. A dawn of 
selfish comfort darts into his anguished, wildered soul 
— and he eagerly seizes on — hope ; — because his dis- 
tress is suddenly removed, or greatly abated ; while 
as yet, he has no change of heart — no spiritual views. 
All men desire to be safe. It is a pleasing sensation 
to feel in safety 5 and especially, when it immediately 
succeeds the most painful apprehensions of danger. 
It is indeed proverbial, that a drowning man will catch 
at a straw. So men, in their exertions to escape 
eternal misery, will grasp some false object of trust 
and rest their eternal hope on ground, totally decep- 

35 



410 A solemn warning to hypocrites. 






tive. A hope thus imbibed, as the fruit of awakening 
and great conviction, and built upon supposed religious 
experience, is, of all others, the most dangerous ; be- 
cause the most difficult to be removed. The unhap- 
py creature, thus deluded, seems impenetrably shield- 
ed against conviction. 

Supposing two men, A and B, confined from birth 
to adult age, in a dark cell. A is led out, at noon- 
day, into the clear light of the sun ; and a distinct 
perception of the visible objects of creation. All the 
surrounding beauties of art and nature are poured, at 
once, upon his enraptured view. He returns, and 
what he has seen and felt, relates to his brother in the 
cell. In the evening, B is led out into the clear light 
of a full moon, in a cloudless sky ; and, at once, thinks 
he sees and enjoys all that was told him in the expe- 
rience of A. Now, how will you convince him, that 
he has not seen the sun as well as A ; though his 
light is nothing more than that of the moon ? Thus, 
conviction may be, and often is mistaken for conver- 
sion ; light in the conscience, for grace in the heart ; 
and the hope of the hypocrite for that of the real 
Christian. 

When men can say, that they have suffered the ter- 
rors of the Lord, realized the dire consequences of 
sin, and the holy severity of the law ; — have hence 
also reformed their lives — made profession of religion, 
and do actually attend on all divine institutions ; — they 
cannot but hope, God will have mercy. All this, how- 
ever, may take place, and yet they be finally shut out 
from the kingdom of heaven. Of this description are 
those mentioned in the text ; and these things for sub- 
stance, are what they plead — We have eaten and drunk 
in thy presence, and thou hast taught in our streets. The 
same is still more strongly expressed by Matthew, (vii. 
22,) " Many will say unto me in that day, Lord, Lord, 
have we not prophesied in thy name, and in thy name 
have cast out devils ; and in thy name have done 
many wonderful works : and then will I profess unto 
them, / never knew you — depart from me. 55 Notwith- 
standing all their splendid arguments, they will be re- 



A solemn warning to hypocrites, 411 

jeered. Nothing short of a real change of heart, and 
true love to God, will meet the acceptance and appro- 
bation of the great Judge. 

3. Another mode of self-deception, is when some 
encouraging portion of God's word, or a rational 
view of God, in his works of providence, excites the 
passions, and makes strong impressions on the mind. 
These may often be mistaken for gracious affections. 
They may be truly so, or they may arise from merely 
natural principles. The mind may be sensibly 
touched and moved, with the goodness, or greatness 
of God. Of these impressions*, men are capable with- 
out holiness — for, they are the exercise of natural af- 
fections, and do not necessarily imply any virtue, or 
sense of moral beauty. 

These in general, are the ways, in which men esta- 
blish themselves in false hope. Other methods of de- 
ception might be noticed — but I pass to consider; 

IJ. What, in a special manner, exposes men to this 
danger. 

In other matters, infinitely less important, men will 
be careful to see their title good. They will act w 7 ith 
due caution — sufficiently guard every avenue of dan- 
ger, and proceed with safety. It is not so, however. 
in spiritual things — in securing their eternal interest. 
Here, without particularizing the love of ease, and the 
pleasure of hoping all is well, 1 would mention in 
gross, the one grand comprehensive reason, in which 
all others are involved — supreme self-love. This 
blinds the judgment, and renders men partial in their 
own favour. On this principle, in civil matters, where 
property is in dispute, men may not judge for them- 
selves. It must be determined, by disinterested im- 
partial judges ;— because the parties are blinded by 
self-interest. But, in the case before us, men must 
judge for themselves, and no others can judge for 
them. They bring all this selfish partiality with them, 
and the strength of its operation, is ever in proportion 



412 A sole?n?i learning to hypocrites. 

to the magnitude of the object. Proud, selfish me&, 
view everything of their own, in the best light. They 
magnify their virtues, while they proportionably les- 
sen their faults. Whereas, could they see truth, and 
judge impartially, their moral state and character 
would appear to them essentially deficient. The 
heart is deceitful above all things, and desperately 
wicked ;— and in this very thing, its deceitfulness con- 
sists. This is the strong hold of Satan. Hence, he 
has so much influence, to inspire and support a false 
hope. Yea, if it were possible, he would deceive the 
very elect ; — for Paul tells us, he is " transformed into 
an angel of light." Therefore, beloved brethren, you 
have reason to take the most earnest heed, and care- 
fully guard against dangerous mistakes. Eternity is 
before you. The heart is deceitful — Satan is crafty ; 
and one essential error will be fatal. 

III. Deception is unspeakably dangerous. This 
truth, the very reading of the text impresses on our 
minds. Lord, Lord, open unto us ; — Depart from me 
ye workers of iniquity. 

1. It excludes a man from the benefit of means and 
ordinances. He is fortified against them, and deter- 
mined to pervert all to his own injury. Whatever is 
said to the gracious, he claims ; and whatever belongs 
to him, he will not receive. It belongs, as he thinks, 
to a different character. So that all means tend to 
harden in sin, and confirm him in error. In a sense, 
he is beyond means, and almost beyond hope. 

2. It exposes him to lose all his comforts, and all 
his labours in religion. No man, with a false hope, 
can have true peace — commune with God ; or taste 
the joys of the blessed above. Whatever degree of 
hope he may have, it serves only to hush him to sleep 
in sin, and waft him smoothly down to hell, without 
awaking till he feels it. 

3. It finally terminates in perdition. " This,'- 



A solemn warning to hypocrites, 413 

saith God, " shall they have of mine hand ; they shall 
lie down in sorrow." What consideration can be 
more alarming! Lost — lost, for ever! Excluded 
from all hope ! Bidden to depart accursed, where 
there shall be weeping, and wailing, and gnashing of 
teeth. Dreadful disappointment! Intolerable de- 
spair ! Would any one wish to retain such a hope, 
for a few moments of present quiet ? Better cherish 
a viper in our bosom, than a false hope in our hearts. 
Then let us give all diligence to make our calling and 
election sure : — for, the final consequences of a false 
hope, are dreadful beyond imagination. 

We may hence, then, with certainty determine, that 
the following classes are deceived, whatever degree of 
hope they may entertain. 

1. They who live in some allowed and habitual sin. 
Whether it be sin of commission or omission — if it be 
allowed sin, it is a sure mark of hypocrisy and decep- 
tion. It will denominate them workers of iniquity ; 
and as such, they will another day be bidden to de- 
part. There are, indeed, many sins, into which good 
men fall ; but not allowedly. They have respect to 
all God's precepts. They watch and war against 
every sin. But alas ! they have a law in their mem- 
bers, w r arring against the law of their minds ; so that 
what they would not do, that they often do. But, 
reader, if you allow yourself in secret sins — if you re- 
strain prayer before God — if you overreach and de- 
fraud your fellow-men — injure your neighbour's good 
name — steal or covet his property — falsify the truth — 
indulge uncleanness in words or deeds — cherish sen- 
sual, impure, and carnal thoughts ; or malicious and 
revengeful passions ; — you are condemned. They 
are fearful evidences of an unsanctified heart. 

2. They who have a hope, and are visibly moral in 
their lives ; yet never have communion with God, 
with Christ, and the promises of his grace. Such 
w r ere the deceived characters in the text. They were 

35 * 



414 A solemn warning to hypocrites. 

moral and well behaved ; — professors of religion. 
They had eaten and drunk in Christ's presence, and 
he had taught in their streets — but they never had 
communion with God. Christ will tell them that he 
never knew them — never owned them as his people ; — 
and bid them depart as workers of iniquity. 

Christ promises his disciples that he u will come to 
them 55 — that he " will manifest himself to them, as he 
doth not unto the world" — that the holy Spirit u shall 
take of the things of his, and shew them," unto them. 
Now, my brethren f if you have no nearness to Christ ; 
and no sweet intercourse with him — what evidence 
have you, that he owns you as his people, and that he 
will not say unto you, at last, I never knew you? In 
such a case, you have reason to call all in question* 
and lay anew the foundation of your hope. 

I intreat you then, dear brethren, to be careful and 
faithful, in attending to the state of your souls. See 
that your hope is well founded. Build upon the only 
sure foundation, the rock of ages. You run for an 
immortal prize — a crown of glory that fadeth not 
away. Now is the time to secure the pearl of great 
price — to make sure of that good part, which shall 
never be taken from you.. You are still in a world of 
hope. Your probationary term is continued. You 
have health — you have all needed temporal comforts. 
You have Cod's word in your hands. You enjoy 
sabbaths and sanctuary privileges — the ordinances 
and institutions of the gospel — means and opportuni- 
ties, by which to try and prove yourselves. It be- 
hooves you therefore, as you desire to be the active 
instruments of God's glory in the w r orld — as you hope 
for his favour here, or hereafter — as you love your 
own souls, and the souls of your fellow-men ; — as you 
wish for admittance into the kingdom of heaven ; and 
finally to escape the everlasting torments of hell — it be- 
hooves you to search your own hearts — to examine the 
nature and ground of your hopes-— to dig deep — to find 
the rock — to build safe. Eternity is your immediate 
and personal concern, — for which you must act ; and, 
in which you must enjoy or suffer for yourselves. We 



A solemn warning to hypocrites. 41 5 

must stand or fall to our own Master — all appear be- 
fore God in judgment, and be individually rewarded, 
or condemned, " according to the deeds done in the 
body." 

Let me urge it on all who are yet living without 
hope, that you lose no time ; nor any longer trifle with 
your eternal interests. You know not how little 
time you have before you. Life is all your opportu- 
nity ; and what can be more uncertain ? By your de- 
lay, you may provoke God to forsake you, and to swear 
in his wrath, that you shall never enter into his rest. 
But by your painful strivings, and earnest, humble 
cries to God, you may not only obtain mercy your- 
selves, but be the means of awakening others ; till it 
become a general thing; and religion extensively 
revive and flourish. 

O let the friends of Zion cry mightily to God for 
such a blessing. It is not sufficient that you are safe 
in the kingdom — you long for souls, and to see 
the Redeemer glorified. He is the Master of the 
house ; and he still holds open the door for wretched 
sinners to enter. Cry to him to draw souls to himself. 
For Zion's sake, hold not your peace, and for Jerusa- 
lem's sake do not rest, until the righteousness thereof 
go forth as brightness, and the salvation thereof as a 
lamp that burneth. 



SERMON XLIII. 

CHRIST'S DILIGENCE, OUR EXAMPLE. 



John ix. 4. 

/ must work the works of him that sent me, while it is 
day ; — the night cometh, when no man can work. 

In the exhibited perfections of Chrises human cha- 
racter, he is to be regarded as a pattern for imitation^ 
In this view, the words of the text have the united 
force of precept and example. We are sent into the 
world by the same God who sent his son Jesus Christ, 
and for the same ultimate end, the glory of his great 
name. Christ had a work assigned him ; — so have 
we. Therefore what Christ here says of himself, we 
should individually say of ourselves; — making his 
words the motto of our practice — a constant excite- 
ment to faithfulness in the service of God. / must 
work the works of him that sent me, while it is day — 
the night comcth, when no man can work. 

The subject is plain and altogether practical. It is 
tinnecessary to speak on the connexion or occasion of 
the words. They are complete in themselves, and 
open a wide field for interesting meditation. I shall 
discourse on the subject, by replying to three inqui- 
ries . 

I. What we must work ? 

II. How we must work ? 

III. Why we must work ? 

I. What is our work ? 

I would premise, generally, that as we are guilty 



t'hrist'S diligence, our example. 41? 

and ruined, the gospel contemplates us in our whole 
character; not only as rational and dependent crea- 
tures, but under present condemnation. To the gos- 
pel then, we must look, for direction in this inquiry. 

1 . We must turn to God, by unfeigned repentance 
uid real reformation. Regeneration is indispensable 
for the service of God. The unrenewed are abso- 
lutely excluded from his kingdom. " That which is 
born of the flesh is flesh. The carnal mind is enmity 
against God. Without holiness, no man shall see the 
Lord." 

2. We must believe in the Lord Jesus Christ, as 
the only term of pardon and justification. We all 
stand guilty before God, and the naked sword of jus- 
lice keeps the way of the tree of life, till its demands 
are satisfied, and the honour of the law clearly vindi- 
cated. By the deeds of the law, no flesh can be jus- 
tified. We have no righteousness to answer its de- 
mands. Christ i; is the end of the law for righteous- 
ness to every one that believeth." 

3. We must bring forth fruits meet for repentance. 
Faith is proved by good works. The religion of 
Christ is a religion of practice. It consists in doing 
good. We must therefore not only believe, but be 
rareful to maintain good works. 

All our talents must be faithfully improved. Some 
are endowed with a greater measure of knowledge 
and understanding. Such should instruct the igno- 
rant, as opportunity presents ; and especially those 
immediately committed to their care. Some are 
blessed with a greater portion of this world's goods : 
and should therefore show themselves liberal, by devis- 
ing liberal things. We must be faithful stewards in 
the use of God's bounty, and make to ourselves friends 
of the mammon of unrighteousness. 

II. How must we work ? 



418 Christ's diligence, our example. 

Here, we have only to consult and carefully follow 
our bright example, in the life and conversation of the 
blessed Jesus. By this, we shall be led to remark 
the following particulars ; 

1. We must begin our work early. 

If the service of all our time and powers be due to 
God, what possible excuse can be found for neglect- 
ing this service, till the sun of life has reached its me- 
ridian, or decline ? The like conduct we cannot re- 
concile with the acknowledged duties we owe to one 
another. He who for hours after the sun is risen, in- 
dulges in sleep, is a sluggard in his own business, and 
an unfaithful servant, in that of his employer. The 
same reasoning with much stronger force applies to 
religion. He who wastes the morning of life in neg- 
lecting its work, is a sluggard in the worst sense of the 
term, and forfeits the character of a servant of God. 

Every motive of duty and interest, conspires to al- 
lure the youthful mind to the service of God. Such 
is the example of our perfect pattern. Jesus was the 
most eminent instance of early piety. He was a 
spotless child : — holy and harmless. " He grew in 
wisdom as he grew in stature, and in favour with God 
and man." He was a perfect example of filial sub- 
jection and obedience to his parents. In the service 
of his heavenly Father too, he was early employed. 
At twelve years of age, he was found in the temple, 
zealously engaged in his Father's business. 

Here, my young friends, is the most powerful argu- 
ment and the most persuasive exhortation. Let this 
move you to early piety, and a sincere dedication of 
your morning life to the service of your God and Sa- 
viour. Can you look at this bright example without 
admiring? And can you admire without imitating? 



? 



2. We must pursue our work with diligence. 

It is not sufficient to engage early in the service of 
God, but we must be constant and persevering. So 
good is our Master— so great our obligations — and so 






Christ's diligence, our example. 419 

important our work ; that we have no time for dif- 
ferent pursuits. If, therefore, we suffer the trifling 
objects of this world to engross our attention and 
time ; we desert the service of God. 

This conduct is inconsistent with honesty and faith- 
fulness, even in the service of our fellow-men. 
Should your servant be unsteady in his work, he 
would neither accomplish his business, nor earn his 
wages. Here, again, the example of Christ, is a light 
to our path. He was unwearied and diligent in his 
work. He lost no time in the service of God. The 
declaration in the text, was an index to his whole 
life. I'must work zvhile it is day. His life and his la- 
bours ended together. Nothing but the night of death 
called him from his work. 

3. We must take our directions from Christ. 
Should your servant be so wise in his own conceit, as 
to disregard your directions, he does not serve you, 
and is entitled to no reward. 

The same principle applies to us, in the service of 
God ; nor can all our pleas of sincerity and good in- 
tentions, avail ; — we shall be condemned as wicked 
and slothful servants. God hath not left us to direct 
our way, or choose our work —but expressly charged 
us to make all things according to the pattern shown 
us id the mount. But if in contempt of his authority, 
we prescribe our rules of conduct; we doit at our 
peril. 

4. We must be active to the full extent of our pow- 
ers. We have no leisure for indulgence. Every 
hour brings its duties. Unless, therefore, we are ac- 
tive and vigorous, arrears of service will constantly 
accumulate, and our work remain unfinished at last. 

To enforce this duty, look at the example of Christ. 
This has more weight, than a thousand other arguments. 
We see no sloth, or inactivity in him. The zeal of 
God ? s house ate him up. He flew like a seraph, in 
his Father- s work; and such w r as his zeal, that behold- 
ers exclaimed — " he is surely beside himself." In 



429 Christ's diligence, our example. 

this way, he spent his whole life, and at the close of it, 
thus solemnly addressed his Father ; " I have glori- 
fied thee on the earth — I have finished the work which 
thou gavest me to do." 

5. We must feel a supreme delight in our work. 
Every thing in opposition to this interest, must be sa- 
crificed — every other become a subservient branch of 
this work, or abandoned. In short, the heart must 
be in it. The servant of God must love his work ; 
and as it is a reasonable, it must be chosen ser- 
vice. " God looketh upon the heart," and claims 
the whole man. He will accept of no service, but 
what is the fruit of love, — performed from respect 
to his authority, and the good of his kingdom. 
Christ hath no selfish, no slavish adventurers. They 
are all his willing subjects, and make his interest, 
theirs. He hath told us, that " no man can serve two 
masters." 

Here, again, we cannot pass, the example of Christ* 
unnoticed. He was a pattern of perfect self-denial. 
He " came not to do his own will, but the will of Him 
that sent him." The cause of God was his cause. 
Hear his language, on the harp of David, a thousand 
years before his appearance. " Lo I come, in the 
volume of the book, it is written of me. I delight to 
do thy will, O my God — yea, thy law is within my 
heart." His whole soul was in the great work of 
Him that sent him. The service of God was his de- 
light ; — more than his necessary food ; — sweeter than 
the honey, and the honey-comb. " My meat," said 
he, " is to do the will of Him that sent -me, and to 
finish his work." 

6. We must be resolute and persevering in our 
work, to the end of life. The whole day must be 
filled with labour. Our work and life must end to- 
gether. " I must work, while it is day" — that is, all 
the time, it is day. That this was the character of 
Christ, we learn from the text, and the whole history 
of his life. Hence, at the close of the day, he says, 






€hrist J s diligence, our example. 42 1 

rt I have finished the work, thou gavest me to do." 
We are to run with patience the race set before us. 
The stony-ground hearers, are a beacon to warn us of 
the danger of deserting Christ. A faithful servant 
must labour till the close of the day. This completes 
the character of a faithful servant of Christ. " He 
that endureth unto the end, the same shall be saved." 
This is the astonishing language of the great Judge. 
" Him that overcometh, will I make a pillar in the 
temple of my God. To him that overcometh, will I 
grant, to sit with me in my throne — even as I also 
overcame, and am set down with my Father in his 
throne." It remains only to be considered ; 

III. Why we are thus to work ? 

1. The mercy of God in the gift of his Son, lays us 
under peculiar obligations, 

This is a theme too great for discussion. Angels 
cannot speak it ; — eternity only is sufficient to admire 
and celebrate it. We are bought with a price, no less 
precious, than the blood of the Son of God ; and are 
therefore commanded to glorify him, in our bodies 
and in our spirits which are his. 

What are the proper returns for such mercy ? 
What less, than to give ourselves — all our powers and 
faculties— wholly to God ? 

2. The example of Christ binds us to imitation, in 
all the duties of the Christian life ; and, like him, to 
work while it is day. This was a distinguishing trait 
in the character of the Holy Jesus. Never were 
such zeal and faithfulness in the service of God. / 
must work, said Christ, while it is day. 

Let us, my brethren, with shame reflect how far we 
fail of imitating his perfect example. Do we rejoice 
more in an opportunity of doing, than of receiving 
good ? — of serving others, than of being served ? Our 
journeys in the world, are to acquire some benefit to 
ourselves : — how seldom, like thos€ of our divine Mas- 
ter, merely to do good f 

36 



422 Christ's diligence, our example. 

3. Consider the greatness of our work ; — to prepare 
for eternity. Consider the shortness and uncertainty 
of the time ; — the present life. The night cometh, 
when no man can work. We know not how soon we 
may go to the grave, and to judgment. The years 
that have passed are irrecoverable. Our future days 
and years are with God. Every breath we draw 
takes something from life, and brings us nearer to our 
last. Life is a vapour, soon to vanish. We have no 
time to loiter while on the threshold of eternity, and 
uncertain how soon all our advantages may be no 
more. 

No concerns are of equal importance. Man is de- 
signed for eternity. His soul, immortal, — now in a 
state of trial ; — is soon to return to its Judge, and re- 
ceive its destiny. We are depraved and ruined — 
condemned by the law, and now under sentence of 
death. God, however, in mercy, hath provided and 
freely offers a remedy. How is it possible for ration- 
al, dying creatures, to be at ease in such ruined, per- 
ishing circumstances ! We have hell to escape — 
heaven to gain. Let us then work while it is clay — 
for the night will soon come ; and eternity is our all. 

How are we shocked with the danger of losing 
our lives, or even worldly property ? How will it 
call into action every power of the soul ? But in dan- 
ger of losing our eternal interests, we remain unaffect- 
ed, unconcerned! Whence this fatal apathy? — this 
utter perversion of motive, in preferring earth to hea- 
ven, and time to eternity ? Why not foresee the evil, 
and prevent the loss ? Are a little superficial pains ; 
a momentary seriousness at a funeral ; — the formal 
round of sabbath duties — a passing pang of conscience : 
all we can bestow upon our eternal interests? My 
friends, our souls are too precious thus to be neg- 
lected. Religion should be our first, — our only bu- 
siness. We all stand condemned by the Saviour's 
example. Our excuses are vain and criminal. We 
have time and strength for prosecuting any favourite 
object. We are bustling and toiling from the be- 
ginning to the end of the year: — stop a moment: — 



Christ's diligence, our cxamp/c. 42$ 

what is the object/ what the avails; — and what the 
end of this course? Are we the happier? Are we 
not already convinced that the world is a hard mas- 
ter — holds us to slavish drudgery, without any substan- 
tial wages — any equivalent for one hour's vexation ? 
How long then shall we persist in this grovelling pur- 
suit — slaves to the ground we tread — forgetting the 
soul, and God, and Heaven, and eternity ? Away 
with these despicable objects. Let us change mas- 
ters, and serve God as faithfully as we have served 
our lusts. The labour will be delightsome — the gain 
a thousand fold. Away too the hackneyed plea, that 
you are so busy in your own service, you can find no 
time to serve God. The excuse will not bear its 
weight. It is too abominably glaring to be named. 
Take heed, fellow-sinner, lest in the midst of world- 
ly possessions and pursuits, you suddenly fall, not 
into sin only, but into the blackness of darkness for 
ever, and exchange all your lost enjoyments, for the 
killing, endless reflection, " The harvest is past, the 
summer is ended, and we are not saved," 



SERMON XL1V. 

THE CHRISTIAN'S DWELLING-HOUSE, OR 
FAMILY RELIGION. 

Deuteronomy xi. 20. 

And thou shalt write them upon the door-posts of thine 
house and upon thy gates. 

This was a command of God to his ancient peo- 
ple, when they were in the wilderness ; and to them 
it applied, in its literal, as well as spiritual import. 
It was an observance peculiar to them, and ceased 
with the Mosaic economy. But has it no instruction 
tor us ? Is there no sense, in which it is still binding ? 
There is, as I shall attempt to show. This scrip- 
lure is "profitable for doctrine, for reproof, for cor- 
rection and instruction in righteousness." The sub- 
stance of the command is — family religion. 

The discussion of the subject will be attempted un- 
der three inquiries. 

I. What things are we to write on our door-posts 
and gates ? 

II. How are we to write them ? 

III. Why are we to write them ? 

The text is a repetition of the same command, in 
the ninth verse of the sixth chapter — but, abstract- 
ly taken, conveys no instruction — no answer to the 
question. From the singularity of the command, we 
may infer, that the subject was important — the cere- 
mony necessary to keep it in remembrance. What 
was to be inscribed, w r e are taught in the preceding 



The Christian's dwelling-house, #c. 425 

context. " Hear, O Israel, the Lord thy God is one 
Lord, and thou shalt love the Lord thy God, with all 
thy heart, and with all thy soul, and with all thy might. 
And these words which I command thee this day, shall 
be in thine heart, and thou shalt teach them diligently 
unto thy children, and thou shalt talk of them when 
thou sittest in thine house, and when thou walkest by 
the way, and when thou liest down, and when thou 
risest up. And thou shalt bind them, as a sign upon 
thine hand, and they shall be as frontlets between 
thine eyes. And thou shalt write them upon the door- 
posts of thine house and upon thy gates." 

An answer to the first question is now found. The 
Law of God — our duties to our Maker and our fellow- 
men, are the things which we are to write upon the 
door-posts of our houses, and upon our gates. With 
this, the heart of the devout worshipper immediately 
accords, and his hand is stretched out to make the in- 
scription. The ceremony is not contended for — but 
the spiritual duty. This leads to the next inquiry : 

II. How are we to write the laze of God upon the door* 

posts and gates of our houses ? 

The spirit of the command, I repeat, is the only 
point before us. The question, then, amounts to 
this ; — what are the duties enjoined upon parents and 
heads of families ? 

We must again recur to the context. It is so iden- 
tified, as to make an inseparable part of the subject. 
u Therefore shalt thou lay up these my words in thine 
heart — and thou shalt teach them diligently unto thy 
children — and thou shalt write them upon the door- 
posts of thine house, and upon thy gates ." Here we 
have a concise view of the whole subject. It con- 
sists, as we shall directly see, of three parts, so con- 
nected, that if either be wanting, the whole is vitiated 
— -a mere hypocritical observance. 

1. Personal religion is an essential part. i; The 
fear of the Lord is the beginning of wisdom."' Qbe- 
3Q * 



426 The Christian's dwelling-house ^ 

dience primarily consists in the exercises of the heart* 
This is the first and indispensable step. " From the 
heart are the issues of life," in all the various acts of 
personal and relative duties. A heart of enmity to 
God, can render no obedience. Unless the law be 
written upon a man's heart, in vain will he write it 
upon the door-posts of his house, or teach it to his 
children. His outward obedience and devotion, 
spring from motives of pride and selfishness : there is 
no love to God — no respect to his authority — no de- 
sires for his glory. A principle of religion at heart is, 
therefore, the foundation, in the system of Christian 
duties. The heart must be right with God. 

2. Family religionis the prominent part of the duty. 
This is so essential to the Christian character and 
profession, that the want of it proves the want of per- 
sonal piety. The Christian who feels the worth of 
his own soul, will also, that of the souls of his children^ 
whom God hath committed to his care, and command- 
ed him religiously to educate. He will feel his re- 
sponsibility for the faithful discharge of parental du* 
tics, according to the influence of religion upon him- 
self, and to faithful instruction, will add fervent sup- 
plication. It is the duty of all, and especially Chris- 
tian parents, to pay the most diligent attention to the 
religious education of their children — making it their 
daily and constant care. This proposition, 1 trust, 
needs no proof, and surely, whenever suggested, must 
be felt. Every one who has any sense of the im- 
portance of religion for himself, must desire it for his 
children, and esteem a religious education, the best 
inheritance which he can leave them. That there 
should be so much occasion to exhort Christians to 
this duty, is indeed lamentable. A volume could not 
say too much upon this subject. It is enforced by 
every motive of duty and interest, of natural and reli- 
gious affection — of present and future happiness. 

3. The dedication of our dwelling-houses to God. On 
this the text has a direct bearing, and it appears the 



Or Family Religion. 427 

finishing part ofthe duty. We must inscribe holiness 
to the Lord upon our doors and gates. This, the pious 
mind will feel with a peculiar interest. Every Chris- 
tian family, both parents and children, with all their 
worldly possessions, are dedicated to God. It is a lit- 
tle church, upon the domestic scale, united and en- 
faged to walk together, in the commandments of the 
,ord — to assist and counsel, instruct, admonish, and 
pray with and for each other. Every father, or head 
of a family, is by natural relation, the pastor of his lit- 
tle family church. By making him a parent, God 
hath committed to him the care of souls, and he is to 
watch for them, as one that must give account. He 
is by nature and revelation, constituted a prophet, 
priest, and king, in his own house. He is to lead 
them in the morning and evening sacrifice, and all 
other acts of family devotion : and not only this, but 
to guide and govern them, by proper instruction and 
discipline, and like Abraham, " command his children 
and household after him, to keep the way of the Lord, 
to do justice and judgment." The dwelling-house of 
a Christian family is a little sanctuary — a Bethel — a 
house of God — a gate of Heaven. Tt is a sacred man- 
sion devoted to God, his worship and service, as its 
highest, noblest use. It is a dedicated thing, and to 
be kept pure from the pollutions of the world. Like 
the house of Obededom, the ark of the Lord is under 
its roof, and the hour of worship its season of daily 
dedication. Its walls are hallowed by the incense of 
prayer and praise. The meanest rooms are honour- 
ed with the company of angels, and an awful glory 
diffused through every apartment by the conscious 
presence of the great Jehovah — for the Lord dwell- 
eth under his roof, and " blesseth the habitation ofthe 
just." Shall not then a Christian parent and master 
of a family, himself a guilty worm, redeemed by divine 
blood — when clothed with such authority, so highly 
honoured, so nobly employed, pay a distinguished ho- 
mage to Him, from whom all his honours, powers, and 
privileges are derived ? Does he owe nothing for the 
tenement he holds under the great Lord of all ? While 



428 The Christian's divelling-house, 

he dedicates himself and all his other possessions-- 
shall he refuse to write God's law upon his door-posts 
— to mark his Master's name upon the dwelling-house 
he has built, and fondly calls his own ? The humble, 
pious heart will revolt from the idea, and exclaim, 
Let the law of God, written upon my hearty be also in- 
scribed upon the door-posts of my dwelling. Let my 
house, be a house of prayer-— a house for God, and con- 
secrated to his service. This is the duty which God 
enjoined upon ancient Israel, and it is binding upon 
his people in every age. It is proper, scriptural, and 
important, for many obvious reasons ; — a few of which 
I shall hint in answer to the 

3d Inquiry, Why we are to write God^s law upon the 
door-posts of our houses — or, the reasons for dedicating 
our dwelling-houses to God. 

1. The goodness of God requires it. The calls of 
gratitude which demand an universal dedication, 
cannot stop short of it. Our bodies and spirits are 
God-s, bought with the precious blood of his Son, and 
therefore we are to glorify him in both. The heart 
impressed with the goodness of God, and devoutly 
inquiring, " What shall I render to the Lord for all 
his benefits," will need no argument to convince — no 
motive to persuade. A good dwelling-house to shield 
us from the various inclemencies of the seasons, is one 
of the most comfortable, necessary accommodations, 
and demands a grateful acknowledgment. This dis- 
tinguishes the man of comfortable competency from 
the houseless children of want — destitute of home, and 
all the sweet charities of domestick life. God be- 
stows this blessing. He makes us to differ from others, 
and sheds down his bounties, in more ample measure, 
than on thousands of our wretched race. How many 
wander in caves and deserts, — shiver in rags, and 
"'embrace the rock for a shelter?" Is there not, 
then, a special propriety, that our houses should be, 
harness to the Lord — sanctuaries consecrated to his 
worship ; and on our door-posts, inscribed — My Fa- 



§T Family Religion. 429 

ther's gift — this possession I dedicate to Him — and 
here [write his law ? 

2. It is an act of obedience, no less than of grati- 
tude — an expression of faith in the divine precepts 
and promises, God himself commands it. Shall we 
dare rebel against the Majesty of Heaven, who con- 
descends to dwell with men, and even in the meanest 
cottages of the pious poor? Jesus, God inhuman 
flesh, lodged under the humble roof of Lazarus and 
his sisters, whom he loved. This favour he grants 
to all his people. While thus honoured with his pre- 
sence, shall our houses be undistinguished from the 
tents of wickedness. Shall we not, in obedience to 
his authority, dedicate them to him, and write his law 
upon our door-posts and gates. 

3. Self-interest enforces the duty. Hear the decla- 
ration of God. How awful and how animating the 
contrast exhibited in his word ! — " The curse of the 
Lord is in the house of the wicked — but he blesseth 
the habitation of the just." What an overwhelming 
argument ! Can we pause a moment in our choice, 
whether our dwelling shall be the house of the wicked, 
or the habitation of the just ; — whether the curse or 
the blessing of heaven shall be ours? Of what avail 
to the Christian, the splendour of a palace, and the 
wealth of the world, if denied the blessing, the gracious 
presence of his heavenly Father; — if he have no God 
here — no hope hereafter ? How wretched and forlorn ! 
The magnificence of a city would be the horrors of a 
wilderness — the superb mansion more loathsome than 
a den of dragons. Better that his house were never 
built — or were tumbled to ruin with a whirlwind ; or 
consumed by a thunder-bolt ; — better that he wander 
without home, in dens and caves of the earth, like the 
saints of old; if he may go attended with his heaven- 
ly Father, and say, " I know that my Redeemer liveth 
—I have a building of God, a house not made with* 
hands, eternal in the heavens." Which was the rich- 



430 The Christian's dwelling-house } 

er or the happier man, — the houseless, ulcerated 
Lazarus, or the luxurious Dives dwelling in a palace \ 
Look at their end and sa\ r . Let this example con- 
firm, and enforce the duty. If we hope for " a house 
not made with hands, eternal in the heavens," let us 
build our earthly houses for God, and write his law 
upon the posts of our doors. 

"He builds too low, who builds beneath the skies.' ' 

4. The honour of religion, and the interests of the Re- 
deemers kingdom, impose the strongest obligation. 
God hath set apart the righteous for himself; and 
shall they not set apart themselves and their houses 
for God ? Shall the dwelling-place of the Christian, 
be undistinguished from the tents of Kedar— the ha- 
bitations of the ungodly ? Signs are exhibited to in- 
dicate the various trades, occupations, and professions 
of men ; — and shall not the Christian, who holds the 
highest profession, whose occupation is holy living, 
and whose merchandise, durable riches and righteous- 
ness — by some significant token, distinguish his 
dwelling, as a house for God and good men ? This 
sign is Family Religion. God will pour out his fury 
upon the heathen, and upon the families that call not 
on his name. Prayerless families are classed with 
the heathen, in the same awful threatening. Jf a 
Christian family be not distinguished by this sign, 
what pretensions have they to the character — what 
evidence of possessing it ? 

How refreshing as a house of entertainment to a 
pious traveller, one of Zion's pilgrims, is the dwelling 
of a Christian family, when he discovers this sign upon 
their door, and enters for the night. He is welcomed 
with, come in thou blessed of the Lord, why standest 
thou without? They meet in the union of kindred 
spirits — take sweet counsel together, and around the 
family altar, and the frugal board, taste the precious 
'endearments of Christian love. Encircled through 
the night, in the arms of covenant mercy, they sleep 



Or Family Religion. 431 

4ii peace with God and each other, and enjoy the rest 
[which he gives to his beloved. 

How instructive to the thoughtless, is the dwelling of 
.1 pious family, distinguished as a house oi prayer! 
It stands a Monitor, and in silent, but commanding 
< loquence, pleads the cause of God and Religion. 
They approach it with fear and reverence, as treading 
on hallowed ground — their noisy mirth is suspended 
— they walk softly by — their consciences whisper — 
there is no peace to the wicked. 

Let us realize the benefit of this subject, by a pro- 
per improvement of divine truth — conform our hearts 
to our faith — our practice to our knowledge. Let us 
heartily comply with duty — write the law of God upon 
our door-posts— devote our families, our houses, and 
all our possessions to God ; and adopt that form of 
dedication which the inspired Psalmist wrote, and the 
seraphic Watts has sung ; — 

" Of justice and of grace I sing-, 

And pay my God my vows ; 
Thy grace and justice, heavenly king'. 

Teach me to rule my house. 

Now to my tent, O God. repair, 

And make thy serv?ait wise ; 
J'll suffer nothing near me there, 

That shall offend thine eyes. 

I'll seek the faithful and the just, 

And will their help enjoy ; 
These are the friends that I shall trust, 

The servants I'll employ. 

I'll purge my family around, 

And make the wicked flee, 
So shall my house be ever found, 

A dwelling, Lord, for thee." 



SERMON XLV. 

THE WILDERNESS MARCH, OR EMBLEM OF 
THE CHRISTIAN LIFE. 



Numbers x. 12. 

And the children of Israel took their journeys out of the 
wilderness of Sinai ; and the cloud rested in the wil- 
derness of Par an. 

In reading the Old Testament, and especially the 
history of ancient Israel, we are to remember, that it 
is the history of the church of God. Though it was 
then in its infancy ; rocked in the cradle of ceremo- 
nies ; and wrapped in the swaddling clothes of types 
and shadows ; yet it had all the distinguishing limbs 
and features of the full grown man. The eye of faith 
can discern the city of Zion, at the foot of mount Si- 
nai ; and following the footsteps of the flock, recog- 
nize, in all the pleasing and distressing incidents of 
their wilderness march, the order, faith, and discipline 
of the gospel church. 

Every thing pertaining to ancient Israel, was under 
the immediate direction and appointment of God ; and 
designedly typical of the gospel dispensation ; — their 
deliverance from Egypt — their passage through the 
Red Sea — the law at mount Sinai — the Aaronical 
priesthood — their civil and ecclesiastical polity — the 
sacrifices, rites, and ceremonies of religious service — 
the cloud by day, and the pillar of fire by night ; and 
even their food and clothing — their diseases, and me- 
thods of cure ; were all emblematic of Christ, and his 
redeemed church; and that great system of truths 
and duties, so clearly revealed in the gospel. In this 
light they are viewed and explained by the New Tes- 



'i'fic wilderness march, #c. 4 33 

tament writers; and especially the apostle Paul, who 
declares them to be " shadows of good things to come/' 
This preliminary being stated, let us advance im- 
mediately to the Text. And the children of Israel took 
their journeys out of the wil denies s of Sinai ; and the 
cloud rested in the wilderness of Paran. Here is a 
striking incident in the history of the church of God ; 
which to the eye of faith has an immediate respect to 
Christian practice, and presents this general truth ; that. 

This world is a wilderness to the people of God ; and 
their course through it, from wilderness to wilderness. 

This doctrine must be illustrated and applied, un- 
der two distinct propositions. 

IV The more general proposition, that this world is 
a wilderness to the people of God. 

Natural objects are often used in illustration of spi- 
ritual truths. Indeed we are obliged to have recourse 
to them for this purpose. It should seem, however, 
that even this were unnecessary for the conviction of 
those of w r hom it is affirmed ; — that this truth, engra- 
ven upon their hearts as with the point of a diamond, 
needs no illustration of similitudes or proofs. Be it 
so. Yet if conscience bids us acknowledge, that in 
spite of experience we often lose sight of it ; and in- 
dulge a practice upon a principle totally opposite — 
then the subject, however unnecessary for doctrine, 
may be of important use for correction and reproof 

How is this world a wilderness to the people of 
God ? Barely to mention a few properties of a natu- 
ral wilderness, will be a sufficient answer. 

1 . A wilderness is not the place of habitation and rest. 
It affords neither house nor home. It may be accom- 
modated with resting places, for necessary refresh- 
ments ; but all who are in it are journeying. They 
do not belong there, and nothing would reconcile 
them to the thought of spending their lives there. [ 

37 



434 The wilderness march, or 

is a dreary, desolate region, through which they must 
pass on their journey homeward. They will not think 
of building houses. It is sufficient to have the accom- 
modation of moveable tents for shelter. All their 
purposes and desires, are to pass through the wilder- 
ness, in the most easy, safe, and expeditious manner, 
and reach the habitation of their kindred and friends 
at home. In this hope and prospect, they will make 
almost any sacrifice, and patiently submit to privations 
and hardships. 

Thus the children of Israel, under all the distresses 
of their march, looked forward with impatience to 
Canaan ; and longed to reach the promised land. 

Thus, this world is a. wilderness to Christians, be- 
cause it is not their home* They are born from above. 
They are natives of a foreign country, and have no in- 
heritance on this side Jordan* They are toiling home- 
ward ; and whenever they loiter in their course, or 
stray from their path, they suffer inexpressible evils, 
till reclaimed from their wanderings. 

Thus the ancient saints, patriarchs, and prophets, 
whose faith Paul's descriptive pen has recorded ; 
found this world a literal as well as a moral wilderness. 
" They wandered about in sheep-skins, and goat-skins, 
being destitute, afflicted, and tormented. They wan- 
dered in deserts, and in mountains, and in caves of the 
earth. " But " they were persuaded of the divine 
promises, and embraced them, and confessed that they 
were strangers and pilgrims on the earth. By these, 
they declared plainly that they sought a country, even 
a better country — that is an heavenly. Wherefore 
God was not ashamed to be called their God, for he 
hath prepared for them a city." 

2. A wilderness is a barren place* 

They who are travelling through it, must either car- 
ry their provisions, or famish in the wilderness, with 
hunger and thirst. 

Such was the desert to the children of Israel. How 
often did they find themselves in circumstances of 
starvation and thirst; while all the power and skill of 
man, could afford them no relief. Alas ! how often 



Emblem of the Christian life, 430 

too did they murmur against Moses and against God ; 
md even preferred the slavery of Egypt, to the bless- 
ings of Canaan, preceded by the privations of their 
march. But God was their helper in trouble. They 
displayed their rebellious spirit; — He magnified his 
mercy, in the bountiful supply of their wants. " He 
gave them water from the flinty rock, and manna from 
heaven for their bread. He rained flesh also upon 
them as dust, and feathered fowls like as the sand of 
the sea : So they did eat, and were well filled.''' 

Thus God can spread a table for his people in the 
wilderness — feed them on the bread of heaven, and 
quench their thirst with streams of living water, which 
flow from the smitten rock, Christ, and follow them all 
the desert through. O Christian, have you not real- 
ized the barrenness of this world to feed your soul ? 

3. A wilderness is a dangerous place* 

So is this world to the Christian and the church of 
God. A wilderness is often haunted with enemies 
and robbers. It is filled with ferocious wild beasts of 
prey, and venomous serpents, so that the traveller is 
exposed to danger and to death continually. 

This view of the subject, is abundantly exemplified 
by the history of the Israelites in the wilderness. When 
they left Egypt, they were pursued by Pharaoh and 
his blood-thirsty host, and ^threatened with utter ex- 
termination. In the wilderness, they were bitten by 
fiery serpents, inflicting a mortal poison. All the sur- 
rounding nations were hostile, and in arms to expel 
them from their coasts, and destroy them. But their 
Redeemer was mighty. His presence went with 
them. His power protected them amid all dangers. 
The Red Sea was divided to give them a passage ; and 
the means of their deliverance was the destruction of 
their enemies. An antidote was provided for their 
mortal w r ounds, by the brazen serpent on the pole. 
The heathen nations were subdued before them. 
They destroyed them and possessed their lands. Go3 
was their shield; and while-they were obedient, and 
^irustetf id hinx, ? they were sgre of his protection and 



436 The wilderness ?narch, or 

deliverance from danger. He did not suffer his faith- 
ful word of promise to fail ; but performed the oath, 
which he sware to their fathers, by bringing them 
through the wilderness, and giving them peaceable 
possession of the promised land. 

Thus too it is with Christians, in their spiritual dan- 
gers and conflicts. They are surrounded with hosts 
of powerful foes. They have enemies without and 
within ; — the world, the flesh, and the devil to van- 
quish. Hence, as the Israelites did, they must go 
through the wilderness equipped for battle — " take to 
themselves the whole armour of God — praying always 
with all prayer and supplication, and watching there- 
unto with all perseverance." All their dependence is 
on Christ. The great Captain of Salvation marches 
before them ; and he is in their rere-ward. He sub- 
dues their enemies — causes them to triumph, and 
makes them more than conquerors. They go through 
the wilderness, leaning on the arm of their Beloved; 
and are kept by his power, through faith unto salva- 
tion. 

4. A wilderness is a pathless desert. 

The traveller, ignorant of his true course, is expos- 
ed to lose his way — to pursue a wrong direction, — 
thus to meet with insurmountable difficulties ; or to 
wander, in endless mazes, and never find his way. 

This was the case with ancient Israel, in their wil- 
derness-march. They were ignorant of their course, 
and needed the regulations of superior wisdom, to pre- 
serve order in such a vast and complicated multitude ; 
— to point out the best places, forms, and methods of 
encampment ; and afford them a special guidance, at 
every step ; when and how, and where, to march ; — ■ 
and when and where to halt. Had they been left to 
their own wisdom and discretion; undisciplined in 
their internal economy; and unguided in the times 
gnd directions of their movements ; they would have 
been confused, unmanageable, and ineffective. Igno- 
rant of their way — weak and defenceless in propor- 
tion to their number, they would have been an easy 



Ernblem of the Christian life. 437 

prey to their enemies ; and ali inevitably perished in 
the wilderness. 

All necessary regulations and guidance, however. 
were given them, through Moses, by immediate divine 
•direction. The Son of God, the Captain of the Lord's 
host, and the leader as well as commander of His peo- 
ple, led them as a flock by the hand of Moses and 
Aaron. Never was there more perfect discipline in 
an army, under the most skilful general, than that 
observed in the camp of Israel. They were accus- 
tomed to subordination. In the second chapter of 
this book, the general orders for the method of en- 
campment are given ; preceded by this special direc- 
tion ; " Every man of the children of Israel, shall 
pitch by his own standard, with the ensign of their fa- 
thers house, over against the tabernacle of the con- 
gregation shall they pitch." 

The whole were formed into four general divisions, 
-consisting of three tribes to each division. A cap- 
tain to each was appointed, and the ground of their 
encampment assigned. They formed a vast open 
square, Moses and Aaron, the priests and Levites, 
the ark and the tabernacle of the congregation, occu- 
pying the centre. One leading and two associated 
tribes, formed each of the four grand divisions, or 
camps. 

On the East was the camp of Judah, together with 
the tribes of Issachar and Zehulwu 

On the South -was .the camp of Reuben, accompa- 
nied with the tribes of Simeon and Gael. 

On the West was the camp of Ephkaim, with the 
tribes of Manas s eh and Benjamin. 

On the North was the camp of Dan, having with 
them the tribes of Asher and Xapktalu 

Thus when the people were encamped, one divi- 
sion of the congregation was placed at €ach quarter, 
over against tlie sanctuary ; — but, when they marched, 
two divisions went before, and two followed it. A 
cloud, in the form of a vast concave canopy, over- 
spread the whole camp, and especially rested upon 
tabernacle. This was a token of the divine pre- 
37 * 



438 The wilderness march, or 

sence, protection, and guidance : and by night was lu- 
minous, like a pillar of tire. 

These things represent and typify the institutions 
and discipline of the church of Christ — the order, un- 
ion, and harmony thence resulting, and the special 
guidance of his word and spirit. 

The Lord is a God of order and of peace ; and he 
commands that all things in his church should be done 
dccentty, in order, and in peace. It is desirable that 
Christians should be of one judgment — but, if that 
cannot be obtained, let them be of one heart; and 
like these four squadrons of Israel, live in harmony 
with one another ; and in their different encampments 
surround the ark, as all of one family, embarked in a 
common interest — marching under a common leader, 
to the same heavenly Canaan : — that, they do not 
quarrel about their different standards — contending 
for modes and forms ; but stand united, in one solid 
phalanx, against the common enemy of their religion. 
Then, would the church shine forth, " fair as the 
moon, clear as the sun — comely as Jerusalem, and 
terrible as an army with banners." 

If. The progress of the church and people of God 
in this world, is from wilderness to wilderness. And 
the children of Israel took their journeys out of the 
wilderness of Sinai, and the cloud rested in the wilder- 
ness of Par an. 

The Lord not only gave the children of Israel, di- 
rections about their method of encamping; but, in 
the chapter of the text, appointed them a signal, when 
to march, and when to halt. This was taking up the 
cloud from off the tabernacle of testimony. Then, 
the priests were to sound with their silver trumpets; 
aad the divisions to advance in their prescribed order 
of march. " And it came to pass, on the twentieth 
day of the second month, in the second year, that the 
cloud was taken up from off the tabernacle of the tes* 
timony. And the children of Israel took their journeys 
out of the rcihhrness of Sinai, and the chwd rested in 



Emblem of the Christian life. 4S$ 

tke wilderness of Paran." There, of course, they 
halted, after a three days' march. 

In the wilderness of Sinai, the law was given ; and 
there they had lain encamped almost a year: but, 
now, they were commanded to proceed in their march 
towards Canaan. 

This describes the sinner as receiving the law, in 
the conviction of sin, at Sinai. There it is impressed 
on his conscience, and written on his heart. " Yet, 
though true religion begins with the knowledge of the 
holy law, and humiliation for sin ; we must not al- 
ways abide there — but advance in the Christian race 
and make progress towards perfection in holiness*"* 
But alas ! the Christian's course is from wilderness to 
wilderness. " The children of Israel took their jour- 
neys out of the wilderness of Sinai, and the cloud rest- 
ed in the wilderness of Paran." 

By pursuing their history, we shall find, that this 
was the fact with them all their journey through, till 
they arrived at Canaan, Their course was circuit- 
ous. They proceeded by short marches, and had 
frequent and long haltings ; — but, they invariably 
went from one wilderness to another. 

This, too, is a correct, emblematic history of the 
church of God in every age. The experience of the 
church, and of every individual believer, has been 
uniformly that of marching and halting — seasons of 
light and darkness — of going forward in holiness ; and 
of halting and backsliding. They march from, and 
halt in the wilderness* Between these posts, for a 
season, the cloud is taken up from the sanctuary. 
The word is attended with a quickening efficacy. 
Filled with joy and peace in believing, they take their 
journeys out of the wilderness of Sinai ; and go for- 
ward in the strength of the Redeemer ; — their ene- 
mies scattered and fleeing before them. But, sud- 
denly, they stop. The cloud rests upon the taberna- 
cle, and they find themselves benighted in the wilder- 
ness. 

* Scott. 



440 The wilderness march, or 

Trace the history of the church and people of God, 
in a few prominent instances, from the earliest ages 
down, and we shall find our position, an uniform truth. 
Adam converted the terrestrial paradise, the gar- 
den of God, into a desert. He was driven out from 
the wilderness of Eden ; and the cloud rested upon 
him and his posterity, in the dreary wilderness of our 
fallen world. 

Noah sailed from the wilderness of the old world, 
to the wilderness of the new ; and the cloud rested 
upon the ark, on the mountains of Ararat. 

Abraham, called out from his country, and idola- 
trous kindred, and conducted by a divine guidance, 
journeyed from the wilderness of Mesopotamia, and 
pitched his tent in the wilderness of Charran. He 
left the wilderness of Charran, and the cloud rested 
in the wilderness of Judea. 

His posterity left that wilderness and sojourned 
four hundred years in the wilderness of Egypt. In 
the days of Moses, the cloud was taken up, and by a 
series of miracles, they were delivered from their op- 
pressors, and took their journeys from wilderness to 
wilderness to Canaan. 

Through the days of the Judges, and the reigns of Saul 
and David, their state' was a checkered scene. They 
travelled, in a moral view, from wilderness to wilder- 
ness ; in an alternate succession of light and darkness, 
prosperity and adversity — disobedience and reforma- 
tion — servitude and deliverance : — till, finally having 
tilled the promised land with idolatry, and rendered 
it a moral wilderness, they were, by the judgment of 
heaven, driven out of it as captives into the wilderness 
of Babylon. 

After sojourning there, seventy years, the cloud was 
taken up and they were graciously restored to their 
own land, then, both in a moral and literal sense, a de- 
sert. Theuee, they took their journeys, four hundred 
years, to the coming of Christ — and the cloud rested 
in the horrible wilderness of the Talmud, — pharisaical 
hypocrisy — the crucifixion of the Saviour; and the 
extinction of their national church. 



Embletnofthe Christian life* 44J. 

A new era then commenced. The trumpet of the 
gospel was blown by the apostles, and a spiritual Is- 
rael called into the church, from the gentile nations ; 
who took their journeys from the wilderness of Pagan- 
ism, and, through the tires of persecution and martyr- 
dom, subdued their enemies ; — till, corrupted by pros- 
perity, under the reign of Constantine — they wander- 
ed from their path, and the cloud rested in the wilder- 
ness of Papal tyranny. 

The church was then in the horror of great dark- 
ness ; and long and dreadful was the desert, through 
which she passed — till the glorious reformation in the 
sixteenth century, when the cloud was again taken up 
— the trumpet of the gospel sounded by the Reform- 
ers ; — the true church came out from the wilderness 
of popery, and took their journeys towards mount 
Zion ; — till the cloud rested in the wilderness of high 
Church persecution — sectarian animosities ; and the 
wide-spread desolations of infidelity. 

But, joy to the friends of Zion, and glory to the God 
of heaven, the cloud is taken up in our day — light 
shines in the sanctuary — the signal of march is given, 
and the trumpet of the gospel sounds a more signal 
and efficacious blast, a more thorough and extensive 
alarm, than ever before. Christians are flocking to 
their standard — taking their journeys out of the wil- 
derness of stupidity and spiritual sloth, where they 
had long lain encamped, and beginning afresh, with 
eager steps, their march towards Canaan. The whole 
camp of Israel, the divisions of Judah, Reuben, 
Ephraim, and Dan, are setting forward in their 
march, w T ith the ark of the testimony in their centre 
column; the sword of the Spirit in their hands — the 
zeal of apostles in their hearts, and the marching 
prayer of Moses in their mouths : " Rise up, Lord, and 
let thine enemies be scattered, and let them that hate 
thee, flee before thee." 

It is confidently hoped, that the church will not be 
impeded in her march ; or the cloud again suffered to 
rest upon the sanctuary, til all her enemies shall be 
subdued to the faith aad allegiance of King Jesus 5-— 



442 The wilderness march, or 

till the wilderness and the solitary place shall be glad 
or them, and the desert rejoice and blossom as the 
rose ; — till the whole wilderness of, this vast world, 
shall become a well cultivated, verdant field of grace ; 
blooming in the abundant fruits of righteousness, peac<e 
and joy in the Hoi} Ghost. 

" O praise ye the Lord, prepare your glad voice, 

His praise in the great assembly to sing ; 
In our great Redeemer, let Israel rejoice, 

And children of Zion be glad in their King. r5 

Christians ! your leader is a conqueror. The Cap- 
tain of Salvation, under whose banners you fight, is 
Almighty. He can subdue all things to himself; — 
and his covenant faithfulness is unfailing. He shall 
feed his flock like a shepherd ; gather the lambs with 
his arms, and carry them in his bosom. Though you 
a^e now in the wilderness, without resources to sup- 
ply your wants — without wisdom to direct your steps ; 
or strength to resist and conqueryour enemies — yet, 
you are u strong in the Lord, and the power of his 
might." You are under his guidance and protection. 
The cloud is taken up jroisi the tabernacle. Light 
shines in the sanctuary. You have begun your glori- 
ous march. You are journeying with rapid steps 
through the wilderness to the promised land. The 
Almighty leader qf Israel will guide you safely 
through, and conduct you to >the city of habitation, 
the heavenly Jerusale'm. He spreads you a table in 
the wilderness— causes your cup to run over — your 
joy of faith and comfort of hope to abound. Streams 
of living water attend your course. The manna falls 
thick around your tents. Angels' food, the bread of 
heaven, is your repast. You may gather it fresh 
every morning ; and a double portion for the sabbath. 
Christ is travelling in the greatness of his strength — 
displaying the power of his victorious grace. His 
enemies are fleeing before him; and " the ransomed 
of the Lord are returning to Zion, with songs, and 
everlasting joy upon their heads." 

Dear brethren, be weaned from the world. This 



Emblem of the Christian life. 443 

is not yourhome. It is the wilderness, through which 
you are passing homeward. Live as strangers and 
pilgrims, seeking a better country. Jordan is still be- 
tween you and Canaan. Your rest is in Heaven. 
Let the joy of the Lord be your strength ; his salva- 
tioa your song, in the house of your pilgrimage. O 
how should heaven be endeared, and the blessed 
hope set before you, comfort, strengthen, and animate 
your souls, to lay as de every weight, and run with pa- 
tience the race set before you. If so reviving the 
stream's, what will be the fountain? — so delicious, a 
few clusters from Eshcol, how rich the eternal vin- 
tage ? O how strongly should you desire — how earn- 
estly pray, that this glorious work of redeeming love, 
m be continued, increased, and extended; — that 
t ; begun march of the church towards the heavenly 
C ; laan, might be unceasing; — that, the Spirit of God 
and of glory might constantly rest upon you ; and no 
dark and dreary Paran lie between you. and the com- 
ing of the Redeemers universal kingdom! 

O let all who are still out of the ark, aliens to the 
commonwealth of Israel, and strangers to the covenant 
of promise — who are still in the wilderness of sin — 
wretched and ruined — unguided and unprotected ; — 
wandering in fruitless mazes, and exposed, at every 
step, to temptations, snares, dangers, and eternal 
death — let them join the camp of Israel, and begin 
their march towards the heavenly Canaan. This 
alone is the place of safety — the source of honour and 
happiness — the path to glory, and to God. To such 
I would address the kind invitation of Moses to Hobab. 
" We are journeying to the place, of which the Lord 
hath said, I will give it you. Come thou with us, and 
we will do thee good — for the Lord hath spoken good 
concerning Israel.'* Amen. 



SERMON XLVI. 

THE MTLLENNIUM APPROACHING; OR THE 
DUTY AND PROSPECTS OF ZION. 

Micah iv. 13. 

Arise and thresh, O daughter of Zion ; for I will make 
thine horn iron, and I will make thy hoof s brass; 
and thou shalt beat in pieces many people ; and I will 
consecrate their gain unto the Lord, and .their sub- 
stance unto the Lord of the whole earth. 

To the glorious period of Zion's prosperity, and 
the events by which it will be preceded, the text has 
a direct, and immediate reference. Expressed in the 
bold, figurative language of the east, it exhibits, in 
one view, the purpose of God, and the duty of his peo- 
ple. It is a solemn and importunate address, made 
to the church, by the Lord Jesus Christ, her glorious 
King. His voice claims our reverent attention : his 
commands, our prompt obedience. 

The text is not a solitary passage of the kind. In 
varous parts of the sacred writings, we find the same 
subject represented, by like figures, borrowed from 
well known objects in the art of husbandry. The 
soul that is born and taught of God, will not mistake 
their meaning ; but, find his understanding enlighten- 
ed in the truth, and his heart quickened in duty. 

The chapter, of which the text is an animating 
conclusion, is a memorable passage in the prophetic 
writings. The restoration, peace, and victory of the 
Ghurch, are the interesting subjects, of which it treats ; 
and to these, its predictions are pointed, with peculiar 
Clearness and glowing description. 

The three first verses are literally the same with 



The Millennium approaching, v$t. 44.> 

ihosc, in the beginning of the second chapter of 
Isaiah's prophecy; in the interpretation of which, 
there can be but one opinion. That the prediction 
respects a glorious event, yet to be accomplished ; the 
universal extension of the Redeemer's kingdom ; is 
by all believed and acknowledged. 

" But in the last days, it shall come to pass, that 
the mountain of the house of the Lord, shall be esta- 
blished in the top of the mountains ; and it shall be 
exalted above the hills ; and people shall flow unto it. 
And many nations shall come and say, come and let 
us go up to the mountain of the Lord, and to the 
house of the God of Jacob, and he will teach us of his 
ways, and we will walk in his paths : for, the law shall 
go forth of Zion, and the word of the Lord from Jeru- 
salem. And he shall judge among many people, and 
rebuke strong nations afar off: and they shall beat 
their swords into plough-shares, and their spears into 
pruning-hooks ; nations shall not lift up sword against 
nation ; neither shall they learn war any more : but 
they shall sit, every man under his vine, and under 
his rig-tree, and none shall make them afraid : for the 
mouth of the Lord of hosts hath spoken it." 5 

These are some of the precious covenant promises 
made to Zion 5 and to these, the text has an immediate 
relation. 

The selected passage presents itself in a twofold 
view. It expresses a duty, and a promise. This sug- 
gests the most natural and useful method of consider- 
ing it. 

I. What is implied in the duty so earnestly enjoin- 
ed ? Arise and thresh. 

II. What the nature and extent of the promise ? 1 
will make thine horn iron, and I will make thy hoofs 
brass. 

I. The duty enjoined, is the object of inquiry. 

The command is importunate. It is immediately 
38 



446 The Millennium approaching, or 

connected with the verse preceding,, " But, they 
know not the thoughts of the Lord ; neither under- 
stand they his counsel : for he shall gather them, as 
sheaves into the floor. Arise and thresh, O daughter 
of Zion." 

This is spoken by none other, than the Lord Jesus 
Christ. It is addressed, not to his enemies — not to 
the world at large : from them, no attention or obe- 
dience, is to be expected ; — but, to a select class of the 
human race — to his friends — his redeemed people — 
his elect church ; who are here, according to the He- 
brew idiom, styled, the daughter of Zion. To this 
body collectively, is the command addressed. The 
call, and the occasion are special ; for, though it be 
the duty of Christians, at all times, to be earnestly en- 
gaged in the cause of Christ ; yet, there are particular 
seasons designated in divine providence, when they 
are called to more vigorous exertion. When, as in 
the figurative style of the context, he " gathers the 
sheaves into the floor ;" the duty is enforced, and the 
command peculiarly emphatic, Arise and thresh, O 
daughter of Zion, 

This idea is further strengthened by a passage in 
Isaiah, (xviii. 3.) " All ye inhabitants of the world, 
and dwellers on the earth, see ye : when he lifteth up 
an ensign on the mountains, and when he bloweth a 
trumpet, hear ye." At such a time, when, in the pro- 
vidence of God, the evident tokens of preparation for 
Zion's advancement are displayed — the ensign un- 
furled—the trumpet blown ; then, it is the duty of all, 
to see and hear, and with willing minds, to flock to 
the standard. Thea, the friends of Christ are called 
to special exertion. Then, the command is given, 
Arise and thresh. 

These observations are but preparatory, yet too im- 
portant to be suppressed. How we are to perform 
this duty, is now the inquiry. 

The form of expression, denotes a duty of magni- 
tude ; and that our whole strength and activity are 
required. The figure is taken from the most athletic 
exercise : and has a peculiar significance. The call 



Ihe duly and prospects of Zion. A±7 

is loud and urgent — Arise : immediate exertion is re- 
quired. A posture of sloth is incompatible with obe- 
dience. Lazy wishes and resolutions are but the 
neglect of duty. " Arise and thresh." The most 
engaged exertions are demanded. How then arc these 
exertions to be made ? 

1. In order to any real obedience, it is absolutely 
necessary, that we awake from the lethargy contract- 
ed in a customary round of duties. We must awake 
to a lively sense of our obligations, and feel an earn- 
est desire to promote the Redeemer's kingdom. With- 
out this qualification, we shall do nothing to purpose. 
Our compliance, however specious, will be superfi- 
cial and affected ; and our most. splendid exertions the 
fruits of hypocrisy. It is indeed, hardly to be expect- 
ed, that the duty will be attempted, even in form ; or 
that our compassion for the destitute and perishing, 
will extend further, than, be ye warmed and be ye 
filed. 

In reproach to the Christian immc, it must he ac^ 
knowledged, that the church for ages has lain thug 
dormant and inactive : unanimated with the promises 
of Zion ? s glory ; and disobedient to the high command 
of their ascending Saviour. This is the great reason 
why Satan has so lon^ maintained such extensive do- 
minion in the hearts of mankind ; — why the kingdom 
of Christ is so circumscribed, and the poor heathen 
still enveloped in the darkness of spiritual death. We 
must then awake to this subject. We must arouse 
from this state of lukewarmness, and dreaming indif- 
ference. Great achievements are the fruit of great 
exertions, resolutely undertaken, and perseveringly 
pursued. 

Blessed be God, that this spirit o-f -exertion in the 
cause of Christ is so far excited : that such exertions 
are made, and with so much success. It is the most 
hopeful prelude of Zion's prosperity — -a precious to- 
ken, that the long expected and set time to favour 
her is indeed come. Still, though we have the high- 
est reason to thank God and take courage, it is matter 



448 The Millennium approaching, or 

of humiliation and regret, that this spirit is so fee- 
ble and limited. This suggests another important 
duty. 

2. Christians must awake to their own spiritual 
state, and be careful in ail respects to walk worthy of 
their holy vocation. They must maintain a purity of 
faith and practice, doctrines and discipline ; and be 
faithful to God, their fellow-men, and their own 
$ouls. 

An indifference to the interests of religion, followed 
with the neglect of religious duties, is strong proof of 
hypocrisy. In the most charitable view, it discovers 
a languid state, and the warmth of vital piety, sunk 
almost to freezing. It is a repulsion of duty — an ex- 
act contrast to the genuine Christian character. 

The stream of Christian duties will cease to flow, 
unless the heart be replenished with the waters of 
life. This is the only effectual remedy. An increase 
of grace, alone, will inspire a spirit of zeal and faith- 
fulness. We must awake and trim our lamps. The 
light of the Christian character must be reflected, by 
the fruits of holy obedience. Ministers must be 
evangelical, zealous, and faithful—" examples of the 
believer in word, in conversation, in charity, in spirit, 
in faith, in purity." Private Christians must adorn 
the doctrine of God their Saviour, in all things, and 
recommend the religion of Jesus, by practice. It is 
a sacred truth, that no farther than they thus distin- 
guish themselves, do they prove their religion from 
heaven. It is lamentably true, that the unexemplary 
lives of professors do the greatest injury to the cause 
of Christ. They are the most powerful means of 
confirming the impenitent. Would we be instrumen- 
tal of religion in others, we must possess and exem- 
plify it ourselves. Religious example is powerful. 
It speaks a determinate language, and strikes con- 
viction with irresistible energy. Were Christians 
faithful, the mouths of gainsavers would be stopped — 
infidels tremble ; and all compelled to acknowledge 
Christianity divine. 



The duty and prospects of Zion. 449 

3. United, persevering prayer is another essential 
duty implied in the command. 

Prayer is the very breath of the Christian, and the 
grand instituted medium of advancing the kingdom of 
Christ. It is the spiritual armour of the church, with 
which she is not only defended against the assaults of 
her enemies ; but attacks and conquers them. It is, 
therefore, to the Christian, a delightful duty — a pre- 
cious and important privilege. 

It is the good pleasure of the Most High, to reveal 
himself, as a prayer-hearing God ; and with the duty 
of prayer, to connect the richest blessings of his grace. 
All his gifts to mankind, are in answer to the prayers 
of his people. It is the very condition on which 
spiritual mercies are conferred ; even those which he 
hath most expressly promised. God hath promised 
to " pour out his Spirit, as floods upon the dry 
ground ;" yet, prayer is the channel, through which 
this blessing flows. He represents himself, as waiting 
for the requests of his people, — " Ask and ye shall re- 
ceive :— I will yet, for this be inquired of by the 
house of Israel, to do it for them." 

The remarkable recorded instances of God's hear- 
ing and answering prayer, are too numerous to be 
cited. He is still the same, and his answers to prayer 
are not the less frequent, certain, or signal, because 
we have no inspired prophet to attest and record 
them. It is impossible, therefore, to exaggerate this 
subject. Too much cannot be said to impress the ne- 
cessity of prayer. God gives his Holy Spirit, only in 
answer to prayer. Revivals ever begin in the church ; 
and unless Christians pray, sinners will not be con- 
verted. 

It would be impossible to exhibit all our encour- 
agements to the duty, by precept, promise, and ex- 
ample. When Moses' hands were lifted, Israel pre- 
vailed. When steadily upstayed by Aaron and Hur; 
they obtained a complete victory over the Amalekites. 
The remarkable effusion of the Holy Spirit, on the 
day of Pentecost, by which three thousand were 
added to the church, in a day, was in answer to the 

38 * 



^50 The Millennium approaching, oP 

prayers of the disciples. In short, this is God's ap- 
pointed and invariable method. " The effectual, 
fervent prayer of a righteous man availeth much." 
Every revival of religion has been preceded and ac- 
companies by u a spirit of grace and supplication," 
among the peopie of God : and tokens of mercy and 
favour to Zion are given, in the same degree, as a 
spirit of prayer is granted. We cannot, therefore, 
entertain a doubt, that united, persevering prayer, is 
a duty commanded in the text, and one especial way 
in which the church is to arise and thresh. 

4. Another essential part of the duty is obedience 
to that command of Christ, " Go ye into all the world, 
and preach the gospel to every creature." 

The kingdom of Christ is a kingdom of means. 
Though he hath all power, both in heaven and on 
earth, and is able by his omnipotence to subdue all 
things to himself; yet, this is not the way, which infi- 
nite wisdom hath chosen, to extend the triumphs of re- 
deeming love. Though the excellency of the power 
is of God, yet the treasure of the gospel is committed 
to earthen vessels. Means are instituted, and must 
be used. Men must be labourers together with Christ, 
in the advancement of his kingdom. The church is 
the golden candlestick in the hand of the Redeemer, 
which is to diffuse the light of salvation to every be- 
nighted corner of the earth. A preached gospel is 
the grand, appointed means of salva f ion. All other 
means, which human wisdom could devise, for the re- 
formation and happiness of mankind, had been tried 
for ages, and tried in vain. But, " after that, in the 
wisdom of God, the world by wisdom knew not God ; 
it pleased God, by the foolishness of preaching, to save 
them that believe." 

Go ye and preach the gospel to every creature, was 
the solemn charge, left with his disciples, by the as- 
cending Saviour. They obeyed ; and what wonder- 
ful effects followed ! How mightily did the word of 
God prevail ! How widely extended were the triumphs 
-of the cross ! The mists of superstition and ignorance 



The duty and prospects of Zion. 451 

were dissipated. Heathen idols and temples, like the 
walls of Jericho, fell before the trumpet of a preach- 
ed gospel; — till, the whole Roman empire was sub- 
dued to the faith, and bowed to the sceptre of the des- 
pised Jesus of Nazareth. 

By the same means, the world is again to be evan- 
gelized, but in a much more extensive, permanent, and 
glorious manner. Let it be noted and remembered, 
that this command of the Saviour is not to be restrict- 
ed to the apostles, nor to the succession of ministers. 
Sloth and love of the world only, have thus narrowed 
its meaning. The command applies to all ; and is 
binding on all under the light of the gospel. There is 
an important sense in which private Christians may, 
and ought to obey it, without assuming the ministerial 
office. This is to be done by supplying the means, 
in liberal contribution of their worldly substance* 
Without this union of hearts, and the combined efforts 
of clergy and people, this divine command, will ever 
remain a dead letter. The great work will be unef- 
fected and unattempted. A partial, will be a total 
failure. This idea, palpable to the eye of reason and 
common sense, confirms the universal extent of the 
command. Whatever, as means, is necessarily con- 
nected with the end, is essentially implied. 

Perhaps, we have no warrant from Scripture or 
church history, to believe, that the Spirit of God was 
ever given, where his word was not sent. This point 
is fully argued by the apostle of the Gentiles, in a series 
of analytical reasoning. " Whosoever shall call upon 
the name of the Lord shall be saved. How then shall 
they call on him, in whom they have not believed ? 
And how shall they believe in him, of whom they have 
not heard ? And how shall they hear without a preach- 
er ? And how shall they preach, except they be sent ? 
As it is written, how beautiful are the feet of them 
that preach the gospel of peace, and bring glad tidings 
of good things ! So then, faith comes by hearing ; and 
hearing by the word of God." 

Upon this established principle, we may pursue the 

same reasoning, and say — the gospel must be preached 

n — this cannot he done without preachers : they cannot 



452 The Millennium approaching, or 

preach without support ; and they cannot be supported 
without the liberality of others : for ministers are men, 
not angels ; and men, not only of like passions, but 
like wants. 



PART II. 

Micah iv. 13. 

Arise and thresh, O daughter of Zion ; for I will make 
thine horn iron, and I will make thy hoofs brass ; 
and thou shalt beat in pieces many people : and I will 
consecrate their gain unto the Lord, and their sub- 
stance unto the Lord of the whole earth. 

That the text is an animating prediction of the 
Millennium, with the duty and prospects of Zion, 
while waiting, longing, labouring, and praying for its 
accomplishment ; has been shown. That it is the du- 
ty of the church to awake from lethargy to earnest 
desire and exertion — to purity of faith and practice — 
to united, persevering prayer, and to liberal contribu- 
tion of their substance, for the spread of the gospel ; — 
has been also distinctly treated, and proved by evi- 
dence of the highest authority. 

Upon the duty of Christian liberality in the mis- 
sionary cause, I proceed farther to remark, that in 
the same degree and extent as the genuine influence 
of the gospel shall prevail, this spirit will prevail and 
abound. Beyond all former example, it will be wide 
in extent — rich in its fruits. 

Now let us, my brethren, for a moment reflect, how 
important is this spirit, even in its highest exercise, to 
the great object of evangelizing the world. 

To ensure obedience and effect to the Saviour's 
command, how very inadequate are the means now 
employed by the Christian world. Insulated, it ap- 
pears great : — relatively, small : — comparatively, no- 
thing. To view the misery and wants of a ruined 



The duty and prospects of Zion. 45 S 

world : — to see the Redeemer's kingdom advancing, 
yet wanting strength for conquest — must fill the bene- 
volent mind with an anguish, which words cannot ex- 
press, and only the power and promise of God can re- 
lieve. A world is the field of labour. Six hundred 
millions of heathen, the harvest, now ripe for the 
sickle. Yet, alas ! how few the reapers, who have as 
yet entered the field ! How inadequate to a compe- 
tent supply ! O pray the Lord of the harvest, to send 
forth more labourers into his harvest. Not only so, 
but give, as well as pray. Be ready to sacrifice your 
last shilling upon this holy altar. Let your liberality 
accompany your prayers, and be excited by the same 
motive ; the magnitude of the object. This free-will 
offering of the church, is indispensable. It must, it will 
be made, before the glorious sun of the millennial day 
will be seen above the horizon. But about the num- 
ber of Baal's prophets, under the reign of Ahab, is the 
number of missionaries, of all denominations, as yet 
sent forth, by Europe and America, to break the bread 
•of life to six hundred millions, who are perishing. 
And what are these few loaves and fishes among such 
a multitude ? A thousand missionaries are wanted, 
where, as yet, but one has entered the field, before 
the heathen can be supplied with one missionary to a 
thousand souls. The want of preachers also in our 
own nation, is great, and awfully increasing. 

This gives us a striking view of the great work., 
which Christians have to do, in evangelizing the world. 
By comparing what has been, with what is yet to be 
done ; and how far, all present liberality and exertions 
fall short of what they ought to be, and must be ; we 
shall have the humbling conviction, that the former 
bears not a greater proportion to the latter, than a 
unit to a thousand. 

Shall this view, my brethren, overwhelm and dis- 
courage us ? God forbid. Let it animate our hearts 
with warmer zeal, to make the utmost exertion — eve- 
ry necessary sacrifice, in the cause. Let us arise and 
thresh with renewed ardour, and if possible, with an- 
gelic strength. Lei the worthy example of the Unit- 
ed Brethren, the Moravians, excite our emulation, and 



454 The Millennium approaching, or 

stimulate us forward to equal exertions, and the gos- 
pel will soon be preached to every creature. 

Let us now view the encouragement given ; by 
considering, 

II. The nature and extent of the promise. 

These are no less than the supply of all necessary 
means, accompanied with the power and blessing of 
God, to render them effectual. Divine assurance of 
success, is the encouragement given to the friends of 
Zion, to animate their struggles, for the universal ex- 
tension of the Redeemer's kingdom. 

/ will make thy horn iron, and thy hoofs brass. 

These are well known emblems of strength and 
victory. God here expressly promises to accompa- 
ny the exertions of his people with his almighty pow- 
er, and crown their feeble efforts w r ith success. This 
lies at the foundation, and is the corner stone of 
the Christian's hope. Without Christ, we can do 
nothing. " Through Christ strengthening me," said 
Paul, " I can do all things." And may we not say 
the same ? Do not our own observation and experi- 
ence attest the same animating truth ? The success 
of the Missionary cause, has exceeded our most san- 
guine hopes. That animating promise of the King of 
Zion, " Lo, I am with you alway, even unto the end 
of the world," is co-extensive with the duty enjoined. 
The Lord Jesus lays no services upon his people, 
without promising sufficient strength to discharge 
them : and, whenever they make an obedient at- 
tempt, for the promotion of his cause ; he puts forth 
his almighty hand, and prospers it. 

And thou shalt break in pieces many people. 

That is, all people : an indefinite number is put for 
the whole. All nations shall be subdued to the Chris- 
tian faith; and bow to the sceptre of the anointed 
Messiah. The prophetic stone, cut out of the moun- 
tain without hands, shall become a great mountain, 
and fill the whole earth. " And the God of Heaven 
shall set up a kingdom which shaH never be destroy- 



The duty and prospects of Zion. Abo 

ed : and the kingdom shall not be left to other people ; 
but it shall break in pieces, and consume all these 
kingdoms, and it shall stand for ever." These pro- 
phecies refer to the same event, and will have their 
complete accomplishment, in the universal extensio 
and everlasting triumph of the Redeemer's kingdom. 

And I zo ill consecrate their gain unto the Lord, and 
their substance unto the Lord of the whole earth. 

Mankind have never acknowledged God to be the 
Lord and proprietor of the world. Their wealth, they 
imagine, is acquired by themselves, and may be ex- 
pended upon the objects of pride and vanity. But 
when the benevolent spirit of Christianity shall fully 
possess their hearts, all things shall be holiness to the 
Lord. They will acknowledge God, to be the Lord 
of the whole earth ; and consecrate, not only their 
gain, but, their substance, their whole property to him. 

Here is a promise, that the church shall not lack 
pecuniary means, for the support of missions. And, 
do we not already behold the fulfilment of this pro- 
mise, in a state of rapid advancement? God will 
furnish them with this, and every needed aid, when 
they shall arise to their duty w 7 ith a spirit and zeal be- 
coming the honour of their Master's cause. Fear not. 
He, whose is the silver and the gold, and who has the 
hearts of all men in his hands 5 has their coffers too, 
and will use them for the accomplishment of his gra- 
cious purposes. He can relax the oppressor's gripe ; 
soften his hard heart, and open his rapacious hands, 
in deeds of charity and benevolence. He can dis- 
pose the miser to unlock his chest, and cheerfully ap- 
ply the fruits of extortion, to the kingdom of right- 
eousness. Thus, he can cause, not only ihe wrath, 
but the pride and avarice of man, to fulfil his counsel 
and advance his praise. This he will do ; for he 
hath thus determined. / will consecrate their gain 
unto the Lord, and their substance to the Lord of the 
ichole earth. " Surely the islee shall wait for me, and 
the ships of Tarshish first ; to bring thy sons from far 
— their silver and their gold with them, unto the 
name of the Lord thy God ; and to the Holy One of 
Israel ; for he hath glorified thee.' ? 



456 The Millennium approaching > or 

These are some of the glorious things spoken of the 
city of God. Surely no one who compares prophecy 
with history and existing facts, can hesitate to believe 
that the events foretold, are still to be accomplished ; 
while five sixths of the human race are yet in the dark- 
ness of heathenism : while the horrors of war are 
popular ; and the sword still bathed in human gore. 
But beyond these days of darkness and vengeance, is 
a brighter scene — a period of enlargement, peace and 
prosperity to the church ; when the benign influence 
of Christianity shall pervade and actuate every heart ; 
and the glory of the Lord overspread and fill the earth. 

Here is the consummation of God's gracious promise 
to his militant church : the blessed fruits of her hard 
conflicts and struggles, through all preceding ages : 
her glorious victory obtained by a warfare of thou- 
sands of years. 

All the ages which have rolled away since the 
creation 5 and all the events from the greatest to the 
least, which have taken place on earth ; have been 
preparatory to the full and complete accomplishment 
of that grand covenant promise of the Father to the 
Son. " Ask of me, and I will give thee, the heathen 
for thine inheritance ; and the uttermost parts of the 
earth for thy possession. 5 ' All the redeemed from 
among men, which are already called in to the king- 
dom of Christ, are but the first fruits of the church. 
But, when the fullness of the Jews and Gentiles shall 
be called in, and the church shine forth in her Millen- 
nial glory ; — then the field of Christianity will be ripe. 
Then, the full time of the church's harvest will be 
come, of which these first fruits are the certain indi- 
cations. 

REMARKS. 

From the many promises of God, we must with as- 
surance believe, that the kingdom of Christ, will et 
become co-extensive with the inhabited earth. " The 
kingdom and dominion, and the greatness of the king- 
dom under the whole heaven shall be given to the 
people of the saints of the Most High." 



The duty and prospects of Zion. 457 

The history of the church must confirm our faith 
in his gracious promise, that, " the gates of he!l si. all 
never prevail against; it." To survey her past strug- 
gles, and her present prospects, is an exercise, at 
once painful, humbling, instructive, and animating. 
It is humbling and painful to reflect, that though al- 
most two thousand years have elapsed, since the ad- 
vent of the Messiah, and the promulgation of the gos- 
pel ; — the word of God has been a sealed book, and 
is as yet possessed by scarcely one fifth of our race. 
While darkness has overspread the earth, and gross 
darkness the people ; and the great bulk of human 
population, have been shrouded in ignorance and 
wretchedness, in superstition and idolatry — the Man 
of Sin has swayed his terrific sceptre — the altars of 
Moloch smoked with human victims — the false Pro- 
phet, and the grand Lama—- stocks aod_stenes, heasts ? 
reptiles, and vegetables, have been the objects of di- 
vine honours, and received from their stupid votaries. 
the worship and homage doe only to the God of Heaven. 

In the three first centuries of the gospel, although 
Christians were borne to Heaven on the flames of 
persecution, yet the word of God increased and mul- 
tiplied, and the gospel overcame all the opposition of 
earth and hell. It overspread and enlightened the 
vast Roman empire ; till by the succession of Con- 
stantino, the first Christian emperor, idolatry was 
put down — the Christian faith and worship prevailed, 
and the church had rest and peace. But among her 
professors, the fervour of piety, with purity of doctrine, 
gradually declined, till the delusions and iniquities of 
the papal apostasy, gained ascendency. By the cor- 
ruptions which crept into the church, the fine £old 
became dross, and the light of truth was obscured. 
The Man of Sin arose, the pretended head, but real 
destroyer of the church of God, and vied with pagan 
Rome, in his bloody persecution of the followers of Je- 
sus. Thus, for nearly ten centuries, the witnesses 
prophesied in sackcloth — the church was in the wilder- 
ness of persecution, and waded through seas of blood, 

39 



458 The Millennium approaching, or 

At the glorious reformation, the day broke upon 
the world's long night, and the light of heavenly truth 
burst upon the darksome scene. Then the standard 
of truth was erected — the power and grace of God 
displayed, in giving knowledge, courage, and success 
to the reformers ; while darkness and distress attend- 
ed their enemies. Certain bold and ardent spirits — 
faithful advocates of Jesus, were raised up to plead 
his cause. Many ran to and fro. Light was diffused 
— knowledge increased, and the true church protect- 
ed and caused to triumph over all opposition. 

Soon, however, the work of reformation stopped in 
its progress. The bounds of the Protestant church 
became stationary. The ardour of Christians cooled. 
They were contented with what they had gained — ex- 
emption from Papal tyranny and the enjoyment of the 
gospel. The arm of the Man of Sin was weakened ; 
— his darts blunted, and the thunders of the Vatican 
ceased to roar ; or were heard harmless at a distance. 
The Protestant church restricted to a corner of Eu- 
rope and the wilds of America, seemed contented, 
merely to hold her own ; and soon became shamefully 
disgraced with stupid formality ; — rent by sectarian 
animosities — torn with heresies ; and overrun and de- 
vastated by infidelity. 

The command of Christ, " Go ye forth and preach 
the gospel to every creature," was read and heard, as 
" a tale of other times," unheeded and unfelt. Lulled 
in sloth, they nodded over their formal prayers for 
the downfall of Satan's kingdom — while papists and 
pagans, Jews and Mahometans, and more than five* 
sixths of the human race, were left in quiet possession 
of their ignorance and misery — to grope their dark- 
some course to hell* 

Thus things continued, till nearly the close of the 
18th century. The words of the Book were sealed — 
the means of knowledge neglected ; — the light of 
truth but feebly shone ; and small and ineffectual the 
efforts made for the spread of the gospel. 

But, blessed be God, this gloomy season of barren- 
ness, sloth, and death is past 5 and a brighter scene is 



Hie duty and prospects of Zion. 459 

\ jcw. The Lord God hath lifted a standard. lie 
hath blown a trumpet in Zion, and caused his voice 
to be heard. The church, aroused from her long 
slumbers — casts an eye of compassion on the perish- 
ing heathen — realizes her obligations, and combines 
her prayers, her liberality, and her labours. Missiona- 
ry and Bible Societies, and many other benevolent 
institutions, have arisen, and unite their exertions in 
various ways, to the one great end ; the salvation of 
the world. " The knowledge of salvation is spreading 
with a rapidity, never before known. The Bible is 
translating into every language ; and rinding its way 
to the remotest bounds of the inhabited world. Mis- 
sionaries are going forth in all directions ; crossing 
deserts, and oceans, to publish the gospel to the 
heathen. To hasten the accomplishment of God's 
gracious promises to Zion, and rill this wretched world 
with knowledge, love, and happiness, are the high ob- 
jects of all those various benevolent institutions, which 
distinguish the present age. They are the several 
parts of one great whole ; so many wheels in the 
grand machine, which God is moving to one glorious 
result — the salvation of the w r orld. 

The present is the most distinguished period of the 
church. Exertions are made and blessed beyond all 
former example. The means of grace are extended 
to our brethren in the wilderness* Churches are 
gathered and watered in our infant frontier settle- 
ments ; and the door is opened for the spread of the 
gospel among the aboriginal natives of this country. 

The Star of Bethlehem appears in the East. The 
gospel has there taken root, and will spread and flour- 
ish. The day dawns upon benighted India, and the 
unnumbered millions of Asia will be brought to the 
knowledge of the true God, and the faith and love of 
that Saviour, who died on Calvary for lost men. 

The sable sons of Africa are fast emerging from their 
degraded state of ignorant, savage barbarity ; and al- 
ready begin to sing hosannas to the Son of David. 

The savage islanders of the South Sea have burnt 



460 The Millennium approaching, or 

their idols, and are worshipping the God that made 
the heavens and the earth. 

Some precious and favourable tokens are exhibited 
towards the long rejected seed of Abraham. The 
Jews are beginning to receive and read the New Tes- 
tament — inquiring whether the Messiah has not come, 
with increasing conviction that Jesus of Nazareth, 
whom their fathers crucified, is the Christ of God, and 
the only Saviour of sinners. 

A begun and increasing attention to the religious 
instruction of seamen, marks the pleasing progress of 
truth and righteousness. That highly useful, but deep- 
ly degraded class of our fellow-men, for whose souls, 
none, for ages, had cared ; are now receiving the in- 
struction of the Bible, and flocking to the standard of 
the Redeemer. The flag of Bethel Union, is seen 
waving on many a mast, in Europe and America, at- 
testing the long forgotten promise of God — The 
abundance of the seas shall be converted unto thee. — 
Isaiah lx. 5. 

Thus the gospel is preached with success in Africa 
and in Asia : in the frozen regions of the North, and the 
barbarous islands of the Southern Ocean. Ethiopia 
is stretching forth her hands unto God ; and the isles 
wait for his law. 

O, my brethren, when we look back but twenty 
years, and view the mighty changes and wonderful 
events which have taken place, in that short period ; 
and how rapidly the wheels of Providence have been 
rolling and carrying into effect the gracious purposes 
and promises of God ; we cannot forbear to exclaim, 
What hath God wrought ? and acknowledge his hand 
and agency, as visible as in the creation of the world* 
Astonishing preparations are rapidly advancing for 
the most glorious events to the church. Every cir- 
cumstance in providence is calculated to excite the 
prayers, the exertions, and the hopes of Christians. 
The floor is already filled with sheaves, and the com- 
mand thundered in our ears, " Arise and thresh, O 
daughter of Zion." 



The duty and prospects of Zion. 46i 

Such are the encouragements which the great 
Head of the Church places before his people, to excite 
and animate their exertions : and shall they fail of ef- 
fect . ? Shall the wisdom, zeal, and faithfulness of his 
friends, be exceeded by those of his enemies ? My 
brethren, we are not sent into the vineyard in such a 
day to be idle. We have an important part to act — 
a great work to perform. All that is yet done is but 
a beginning — an entrance upon the threshold. " There 
is much land yet to be possessed.*' You are indeed 
feeble, inefficient instruments ; — but, remember, that 
divine power is promised to accompany your endea- 
vours. I will make thine horn iron, and I will make 
thy hoofs brass, and thou shall beat in pieces many people. 
Be strong in the Lord, and the power of his might. 
The salvation of the world depends, under Christ, 
upon the united and faithful efforts of his people. 
The promises of God to his church are rich ; — in- 
teresting ; — glorious. Listen to the voice of prophecy : 
beyond conception elegant, sublime, and animating. 
O, it is sweet as the musick of an angePs lyre ; — trans- 
porting as the songs of the New Jerusalem. " Arise, 
shine, for thy light is come, and the glory of the Lord 
is risen upon thee ; and the Gentiles shall come to 
thy light, and kings to the brightness of thy rising." 

* " O, by the precious promises of God to Zion, — 
by the songs of angels, who proclaimed peace and love 
at the Saviour's birth — by the solemn injunction of 
him, who said, Ye are my friends, if ye keep my com- 
mandments" — by his awful authority who commands 
us to arise and thresh; — " by the pious widow's mite, 
the richest offering in the treasury of the Lord ; — by 
the glorious Pentecost, when all languages praised God; 
— by the multitude, who have washed their robes in 
the blood of the Lamb ; — by the acts of the apostles^ 
and the sufferings of the martyrs : — by the expiring 
pangs of Jesus, and by those sins of ours, which bruised 
him and put him to grief; — by their remission, if we 

* Home's Letters, 

39 * 



462 The Millennium approaching, fyc* 

have indeed tasted that the Lord is gracious ; — by 
the fearful end of that servant who buried his Lord's 
talent; — by the curses and execrations which rest 
upon the Christian name: if there be any consolation 
in Christ— if any fellowship of the Spirit; — if any bow- 
els and mercies — I beseech you, pity the souls of per- 
ishing sinners — have mercy upon the poor heathen, 
and so fulfil the joy of your Lord." Amen. 



SERMON XLYII. 

THE REMORSE OF THE WICKED IN HELL. 



Proverbs v. 11, 12. 

And thou mourn at the last, when thy flesh and thy bo- 
dy are consumed : And say, how have I hated instruc- 
tion, and my heart despised reproof! 

The sense and reference of these words require 
no explanation. The scene is laid in the future world, 
and the language is that of a soul in hell, reflecting on 
his folly and lamenting his loss. It is the gnawing of 
the never dying worm. It is the groan of despair. 

And thou mourn at the last, when thy flesh and thy 
body are consumed; — observe, he was not in the bo- 
dy — this was already mouldered in the grave : — and 
say, how have I hated instruction and my heart des- 
pised reproof. Here we have not, as the rich man 
requested of Abraham, one sent from the dead to an- 
nounce the horrors of the damned ; — but, a more sure 
word of prophecy. The God of truth, who perfectly 
knows — tells us what they are ; and every impenitent 
sinner may read them in his own bosom. How have I 
hated instruction, and my heart despised reproof! 

This is the language of a soul in the anguish of eter- 
nal death. It is a most cutting reflection upon his 
egregious folly and madness. He now knows that he 
hates instruction. He will then realize its bitter con- 
sequences, and mourn with unavailing lamentation. 
What brutal stupidity ! I have disregarded all instruc- 
tion! — J have acted the. madman! — / have murdered 
my own soul ! 



464 The remorse of the ivicked in Hell. 

DOCTRINE. 

Sinners will have most tormenting reflections in hell. 

1. They will then remember that they once had 
the same opportunities with the saints in heaven ; and 
thrust salvation from them. The kingdom of heaven 
was offered. They, as well as others, were invited 
to the supper. A price was put into their hands to 
get wisdom. They despised the offer, and rejected 
the great salvation. Christ called and invited, but 
they would not come. Their conviction of blame 
and self-destruction will be complete. 

2. They will remember what pains were taken, and 
what means used, while the long suffering patience of 
God waited upon them, with the terms of reconcilia- 
tion. They will look back upon the many counsels 
and reproofs, which their parents gave them ; — their 
pious examples — their earnest prayers. They will 
call to mind the many sabbaths they enjoyed ; — how 
Christ's ministers willingly devoted their strength and 
lives — reproved, rebuked, and exhorted them, with all 
long suffering and doctrine ; — how they pleaded with 
aching hearts and flowing eyes — beseeching them, as if 
it had been for their own souls, to lay down their wea- 
pons, and be reconciled to God. They will reflect 
too, upon the compassion of their pious neighbours 
and friends, who addressed them with salutary coun- 
sels, warnings, and reproofs. They will review all 
the wise conduct of an indulgent Providence, that 
sought by cords of love, to draw them to God — or, by 
the rod of correction, arouse them to the dreadful con- 
sequences of sin. Clearly will they recollect the fre- 
quent hints of conscience, testifying to the truth ; and 
how long the Lord Jesus Christ stood and knocked at 
the doors of their hearts. But they hated instruction 
and their heart despised reproof. 

3. They will reflect on the divine patience. 

God did not take the first, the second, or the thou- 



The remorse of the wicked in Hall. 405 

sandth forfeiture. They were planted and cultivated 
in his vineyard. He waited, not three years only, but 
thirty, it may be sixty, and came every year looking 
for Fruit, but found none. Others much younger 
were cut down — still they were spared, and thence 
took occasion to harden their hearts in sin. They 
thought God altogether such an one as themselves, 
and viewed divine forbearance as a sign, either of ap- 
probation or forgiveness, 

4. They will be deeply sensible that they have lost 
their souls for trifles. 

Now the honours, riches, and pleasures of this 
world, appear great and wonderful. Hence they 
choose them for their portion, and think them the ob- 
jects of happiness. But their eyes will then be open- 
ed, and these things no more appear in the same en- 
snaring colours. How will it pierce them through 
with ten thousand sorrows, that they have not only 
lost heaven, but lost it for that which is worse than 
nothing ! 

5. They will have a fresh and painful recollection, 

how nearly, at times, was their union with Christ 


completed. They will remember the seasons of reli- 
gious revivals, through which they had passed ; — that, 
at such a time, — under such a sermon, or by some 
special event, truth arrested conscience, and filled 
them with terrifying conviction : — also what gracious 
encouragements were placed before them, to strive to 
enter into the kingdom of God. They were almost 
persuaded to be Christians. But alas! some pleasant 
lust, too precious to be forsaken, stood in the way. 
Or if. through a more distressing view of their danger, 
they could renounce both sin and the world — yet they 
could not part with self; or yield themselves as lost 
and helpless, into the hands of a just and sovereign 
God. It will be fastened upon their minds with 
deep and increasing conviction, how unreasonably 
they cavilled at God's terms, and clung to their own. 



466 The remorse of the wicked in Hell 

They had much distress— much special encourage- 
ment — great dread of ruin, and strong desires for hap- 
piness. Oh, how will it for ever ailiict and torment 
thern, that after such foretastes of divine wrath, as 
aroused their attention, and excited them to great ex- 
ertions in religion, they " turned again like the sow 
that was washed, to her wallowing in the mire." 

6. They will reflect upon the eternity of their mise- 
ry. This will add a sting to all their other reflec- 
tions. Here, they cheered themselves with vain ex- 
pectations ; — there, all their hopes will for ever cease. 
Here, many fondly hope, that, if they suffer hell, their 
misery will not be eternal ; — but, " when a wicked 
man dieth, his expectations shall perish." They will 
then know, that though their torment has a beginning, 
it has no mitigation — no suspension — no end; but 
will run parallel with the existence of the dreadful 
God. How insupportable the thought! After they 
have borne divine wrath as many millions of ages, as 
there are sands upon the sea-shore, their misery will 
be only beginning. It is still, wrath to ccme, and 
shall be to eternity. Oh, Eternity ! The horror and 
dread of devils — the death and despair of the damned ! 

APPLICATION. 

Let me ask you, fellow-sinners, to indulge a few re- 
flections. 

1. Reflect on the justice of God. His judgments 
are made manifest, and the}- are according to truth. 
He k * will by no means clear the guilty." This is 
uniformly declared in his word, in terms as definite as 
language can furnish. It is expressed in his law, and 
confirmed by his government. It is not designed 
merely to excite the fears, and awe the feelings of his 
creatures. He expresses an anger which he feels — a 
threatening which he is determined to inflict. He is 
a God of truth, and his threatenings are as sure as his 



TJic remorse of the wicked in Hell. 4$7 

promises. Me will maintain the honour of his law, 
by taking vengeance on his enemies ; and his charac- 
ter as a God of vindictive justice, shines with a glory 
no less amiable, than it is awful. " I will take ven- ' 
geance" — the mouth of the Lord hath spoken. Let 
this truth be deeply impressed on your minds — that 
you may realize your danger, and flee from the wrath 
to come. 

2. Reflect on the punishment to which you are 
constantly exposed, and which you will inevitably suf- 
fer, if you continue impenitent. Every thing per- 
taining to the eternal world, is transcendently impor- 
tant to beings who are to exist for ever. But the an- 

o m ... 

ticipation of eternal happiness or misery, is the most 
awful — the most commanding. On this subject, the 
reasoning and conjectures of men are vain — often pre- 
sumptuous. Happily we are not left to either. The 
scriptures inform us what are the eternal destinies of 
the righteous and the wicked. From this source 
alone, is all our knowledge — accompanied with the 
most solemn warnings and exhortations. The word 
of God speaks as the voice of many waters, saying, 
" Turn ye, turn ye, why will ye die, O house of Is- 
rael." But alas, it is disregarded — treated with cold 
indifference, and systematic neglect! Do not your 
own consciences, impenitent sinners, attest this fact. 
But be assured, God's holy character will be exhibit- 
ed. His suspending deserved wrath for a time, and 
referring judgment to the great day, emboldens you 
in sin, and with more fearless presumption to abuse 
his patience. But your feet are on slippery places 
and will soon slide. The wicked are reserved to the 
day of evil. It is now the day of divine patience. 
God endureth with much long suffering, the vessels 
of wrath fitted to destruction. While you are har- 
dening yourselves in sin — multiplying your acts of re- 
be ! iion, in contempt of his authority, grace, and pow- 
er, and flattering yourselves with the hope of peace 
and safety, you deceive yourselves, and prepare for 



468 The remorse of the wicked in HeM. 

the more aggravated ruin. You are treasuring up 
wrath against the day of wrath. Your sins shall then 
be set in order before your eyes, with anguish in your 
souls. 

3. You have now, no time to think of these things. 
You have other concerns of greater importance. Your 
bodies, your families, and business, have such demands, 
that you have no leisure to think of eternity. Some 
are so busy, that one day in seven, is more than you 
can spare for God. The love of Christ is a matter of 
such indifference, as to command little, if any of your 
time. But in hell, you will have time — a long and 
endless season to review all your past conduct — to 
think of the happiness which you have lost — the op- 
portunities which you have misimproved — the means 
which you have abused; and the trifles for which you 
have lost your souls. 

4. You will then have these reflections, whether 
you choose or refuse them. You now take pains -to 
prevent reflection, and with no small success. You 
lull conscience with resolutions and promises of future 
repentance ; or violate its dictates, in a course of de- 
termined rebellion. But you will not have these ex- 
pedients, in the world of torment. Then, conscience 
will awake, never again to sleep, and speak to you in 
accents of thunder. You will have an awful recollec- 
tion of sermons, to which in this life you are deaf — 
a sad review of all the sabbaths, which you have en- 
joyed and abused. Here, truth pours light upon your 
mind — there, it will crush you with the weight of 
mountains. It will harrow up your souls; and 
thoughts which you now shun, as you do the assassin, 
will then meet, and pierce you with a thousand dag- 
gers. 

5. The feelings of the awakened sinner though in 
a world of hope, are often distressing: — almost insup- 
portable. With reference to these, the wise man re- 



The remorse of the wicked in Hell. 4G C J 

marks — " The spirit of a man may sustain his infirmi- 
ties, hut a mounded spirit zvho can bear?" Your pre- 
sent heart-rending reflections are, however, but the 
preludes of what is to come — some drops of that im- 
pending, eternal storm which will beat upon your souls 
for ever. Here, whatever distressing fears arise — you 
are yet on this side of the eternal world — your proba- 
tion is not closed — you can comfort your hearts with 
hope. But then, no such alleviation will be left. 
Hope will be exchanged for dark — for total despair. 

Oh sinner, should you descend into that awful pit, 
God will give you a clear and agonizing remembrance 
of all the abominations which you have ever commit- 
ted, with their attendant circumstances and aggrava- 
tions. Conscience will then acknowledge the equity 
and righteousness of the law, " that they who do such 
things are worthy of death/' God will be justified 
when he speaketh, and be clear when he judgeth. 

Be wise then for yourselves. Survey your lives, 
and look into your hearts. Compare each with the 
rule of duty, the holy law of God. Think of your ob- 
ligations to perfect obedience. Think of treasunng 
up wrath, and increasing fuel for unquenchable flames. 
Remember, the door of mercy now stands open ; — 
this hour you are in life ; — the next you may be in des- 
pair. God will forgive and love and save you for 
Christ's sake, if you will repent, and forsake sin — b ;t 5 
11 he that being often reproved, hardeneth his neck, 
shall be suddenly destroyed and that without remedy. 55 
Your soul is at stake. Are you anxious for mortal 
life ? Would you feel the utmost consternation, in 
the apprehension of speedy dissolution ? But is the 
death of year soul less terrific ? — a state of constant 
exposure to everlasting destruction, insufficient to 
awaken your attention ? How dangerous and dread- 
ful your course ! If sin must be punished, then, while 
neglecting Christ, you are neglecting salvation, and 
hastening to eternal death. Well may you tremble 
at the commission of sin. He that drinks poison 
drinks death ; and " the soul that sinneth, it shall die." 

40 



470 The remorse of the wicked in hell 

I beseech you, dying sinner— Awake and live, 
Cease to rush on destruction. Now, God the Father 
commands— the Saviour invites— the Spirit presses 
you— to repent. Alluring mercy— the joys of heav en 
—threatening vengeance— the burnings of hell— all 
lift their voice, and say — repent! 



SERMON XL VIII. 

THE HAPPINESS OF HEAVEN. 

Revelation vii. 9 — 12. 

After this I beheld and lo, a great multitude which no 
man could number, of all nations and kindreds, and 
people and tongues, stood before the throne, and be- 
fore the Lamb, clothed with white robes, and palms 
in their hands ; And cried with a loud voice, saying, 
Salvation to our God which sitteth upon the throne, 
and unto the Lamb. And all the angels stood round 
about the throne, and about the elders, and the four 
living ones, and fell before the throne on their faces, 
and worshipped God, saying, Amen : Blessing, and 
glory, and wisdom, and thanksgiving, and honour, 
and power, and might, be unto our God, for ever and 
tver. Amen. 

In this vision of the Revelator, a scene is presented 
to the eye of faith, the most interesting and sublime 
— the worship of Heaven. The glorious hosts of 
saints and angels surrounding the throne of the Eter- 
nal, unitedly offer in sublime responses, their devout 
ascriptions of adoration and praise ; — and we cannot 
but notice, that the saints take a leading part in the 
song of salvation. The veil of the temple is rent, 
and the overpowering glories of Heaven exhibited. 
Faith may follow where hope has cast her anchor. 
We may see the bowing myriads of saints and angels 
around the throne. We may mingle with the blessed 
throng — hear their anthems — catch their strains, and 
emulate their devotion. 

Let us attentively nark some important points of 
instruction in this sublime passage. While roving 



472 The happiness of Heaven. 

among the flowers of Paradise, let us attempt to gather 
some of its fruits. The field is immeasurable as eter- 
nity. We can only enter the suburbs, and take a cur- 
sory glance at the nearest part of the city. " Eye 
hath not seen, nor ear heard, neither have entered 
into the heart of man, the things which God hath pre- 
pared for them that love him." The grapes of the 
heavenly Canaan are so luxuriant, that a single clus- 
ter will afford us a heavenly banquet. God grant 
us in this, a precious foretaste of the eternal vintage. 

1. The glory and majesty of the Most High God 
and Redeemer, are the grand objects in this celestial 
vision. With the profoundest awe we contemplate 
his ineffable glory. The lofty Inhabitant of Eternity 
is seated upon his high and holy throne, and all the 
glories of the Godhead are beaming from the person 
of the divine Man-Mediator — the enthroned King of 
Zion. On him every eye is fixed with unutterable 
delight; and to Him they tune their golden harps, in 
songs of everlasting praise. The countless hosts of 
saints and angels bow around the throne, and unitedly 
oiler their humble, fervent homage to God and the 
Lamb. O the purity, the sublimity of the heavenly 
worship ! O the infinite glory and majesty of the 
Eternal God ! 

2. In the exalted dignity of the saints, we see how 
glorious are the rewards of divine grace. 

To be near the person of a king, and admitted at 
all times into his presence, as one of his family and 
favourites; is esteemed among the choicest honours 
of earth ; and the ambitious heart beats high with tu- 
multuous transport, in view of such an elevation. 
But comparison sinks, and dwindles to nothing. 
What are all the sceptres of earthly royalty, the fad- 
ing, dying semblances of power and greatness ? What 
are all the favours of the highest creatures, in com- 
p; son with the honour which cometh from God, the 
K . of kings, and Lord of lords? u This honour 
have all the saints." They are a«^«^ ^ith an- 



The happiness of Heaven, 47* 

s. — form one happy and harmonious society — sur- 
round the throne of God and the Lamb, and unite 
their harps and voices in eternal anthems of praise. 
They who were ministering spirits to the saints on 
earth, and who convoyed their departing spirits to the 
bosom of Abraham— will be for ever their compan- 
ions, friends, and fellow-eenrante, in the realms of 
glorv. The angels will rejoice in the saints, as the 
brightest monuments of the glory of God. ^ But there is 
one song peculiar to the "saints, in which they will 
raise their sweetest, highest notes — for, 

li Angels did never taste above, 
i.ieeming grace and dying love. M 

Of the 'saints we read — ; - They sung a new song, 
and no man could learn that song, but the one hun- 
dred and forty and four thousand, who were reaeem- 
ed from the earth." What was this song ? M Unto 
Him that loved us. and washed us from our sins in his 
own blood, and hath made us kin^s and priests unto 
God and his Father — unto Him be glory and domin- 
ion for ever and ever. Amen/' 

3. That the number of these happy, glorious spirits 
redeemed from the earth, will be inconceivably great 
— is another animating subject of instruction in the 
text. * ; I beheld and lo. a grtat multitude icltich no 
man could number, of all nations and kindreds, and 
people, and tongues, stood before the throne and the 
Lamb, clothed with white robes, and palms in their 
hands." Heaven has been increasing with redeemed 
sinners, from the death of Abel, the iirst that entered 
the portals of the celestial Paradise. Constant acces- 
sions are making to the church triumphant. Thou- 
sands of redeemed sinners are daily passing from earth 
to heaven, and swelling the glorious throng, that sur- 
round the throne of God and the Lamb. Millions 
and millions are already gathered — but still compara- 
rely few of the seats of the blessed are tilled. These 
40 * 



-474 The happiness of HedWf* 

are but the first fruits. The harvest is yet to be 
gathered. Christ toid his disoin&s, " In my Father's 
house are many mansions ; ao£ 1 go to prepare a place 
for you.-' Paul declares of the spiritual children of 
Abraham, among his natural descendants ; that, " they 
were so many as the Stars of the sky in multitude, 
and as the sands which are by the sea-shore innumera- 
ble. These all dkd in faith," They are, therefore, 
among the number already before the throne. What 
mi! iitudes have followed since the commencement 
of the go/spel dispensation? Flow many are yet to 
fohow. during Christ's universal reign on earth, 
through the Millennium ? How vast then the host 
tiiat will meet on Zion's hill, when the whole assem- 
bly shall be convened, and unitedly cry, " Salvation 
unto our God, that sitteth upon the throne, and to the 
Lamb!" 

4. The greatness of the saint's happiness. 

Heaven is the place where the omnipresent God in 
a peculiar manner resides. It is his throne — the pa- 
lace of the great King — the imperialxity of the Eter- 
nal Jehovah. God dwells in heaven, by the bound- 
less manifestation of every thi:.g great, and glorious, 
and good. There He holds his court, and displays 
his glory. In this view T of Heaven, thj raptured 
Psalmist exclaims; " In thy presence is fullness of 
joy, and at thy right hand are pleasures for evermore. 
Blessed is the man whom thou shalt choose, and cause 
to approach near unto thee, even to dwell in thy 
courts. " There the mind will be continually delight- 
ed, astonished, and elevated by clear and manifest 
proofs of infinite wisdom. There too will be poured 
forth in the richest variety and abundance, the trea- 
sures of divine goodness, without any mixture, or re- 
straint of enjoyment. In the most striking and ex- 
pressive way, will the love of the Father, and of Jesus 
Christ be manifested in all its fullness ; — and the pu- 
rity and holiness of the divine nature, shine with such 
lustre, as shall transform the beholder into the same 
image, from glory to glory. 



The happiness of Heaveiu 475 

The pre rod, though imperfectly enjoyed 

by his people on earth, constitutes their highest happi- 
ness ; and "■ whom have I in heaven but thee," is the 
language and desire of their hearts. On this is ground- 
ed that remarkable intercession of Christ so expres- 
sive of the nature of heavenly happiness — •■ Father, I 
will that they whom thou hast given me be with me 
where I am, that they may behold my glory." Do 
Christians love the worship of God, though at a dis- 
tance from their Father's house? Amidst all their 
imperfections and remaining unbelief — can they say, 
-" When shall I come and appear before God — a day 
in thy courts is better than a thousand ?" In heaven 
they will enjoy this happiness in perfection. When 
freed from all sin, it will be their sweetest, happiest 
-employment, to worship, praise and glorify God for 
.-ever. Here, they are miserable sinners groaning 
under their -remaining corruptions, and enduring 
many and nameless corrows. There, they will be de- 
livered from all -their spiritual enemies — walk in the 
light ofetdinal czy, and bathe in those rivers of plea- 
sure whicli ilcvr for ever at the right hand of God. 

The blessed above will be delivered from every 
evil. The justice of God will be satisfied, and his 
displeasure for ever forgotten. Our minds pure and 
holy, no corruptions will disturb our tranquility. All 
around us partaking of the same nature, will both give 
and receive the same felicity. O glorious state ! 
Where envy, passion, or resentment shall never more 
disturb the peace of our minds : — where pride and 
jealousy shall find no place to interrupt our holy af- 
fections—tarnish us with unworthy motives, or blind 
us to the beauty of truth and virtue. O happy state ! 
where pure benevolence shall glow in every heart, 
and the glorious beauty of the divine image be bright- 
ly reflected from every surrounding fellow-being — 
every heart be filled with love and joy, and every voice 
an organ of thanksgiving and praise. No imperfec- 
tion will remain — nothing to grieve or disgust, to 
weary, or to cloy the people of God. Our joys shall 



478 The happiness of Heaven. 

be ever new, and ever growing. All shall love their 
neighbour as themselves, and God with all their pow- 
ers. O blessed state ! where no fear of danger, or of 
change, shall ever for a moment disturb our tranquili- 
ty. Happy state ! in which a weak and corrupt body 
shall no longer be the clog of the soul — sickness no 
longer impede us in doing our duty ; or death sepa- 
rate us from those we love. Happy state ! where no 
enemy shall alarm, and no voice of threatening or 
violence ever be heard. 

In what a strain of celestial eloquence is the happi- 
ness of the saints in heaven, described to John, by 
one of the twenty-four elders. " These are they 
which come out of great tribulation, and have washed 
their robes and made them white in the blood of the 
Lamb. Therefore are they before the throne of God, 
and serve him day and night in his temple ; and He 
that sitteth on the throne shall dwell among them. 
They shall hunger no more, neither thirst any more ; 
neither shall the sun light on them, nor any heat : for 
the Lamb that is in the midst of the throne shall feed 
them, and shall lead them unto living waters, and God 
shall wipe away all tears from their eyes." 

" O the delight?, the heavenly joys, 

The glories of the place, 
Where Jesus sheds the brightest beams 



Sweet majesty and awful love 
Sit smiling on his brow ; 

And all the glorious ranks above. 
At humble distance bow." 

APPLICATION. 






From this subject, what divine consolation arises to 
the children of God ! With what calm composure, 
may they mutually bid a short farewell to their near* 
est Christian friends ! Why should the surviving la- 
ment, that a precious soul whose robes are washed, 
and made white in the blood of the Lamb, is sweetly 







The happiness of Heaven. 4jf 

released from his prison of sin and sorrow, and gone 
a few days before them to the world of happiness and 
glory? 

Hail happy souls — highly favoured of the Lord! 
Your joys, Oye followers of the Lamb, will be incon- 
ceivable, — increasing — eternal. Behold the prize be- 
fore you ! You are contending, not for an earthly king- 
dom, but for a crown of glory — " an inheritance incor- 
ruptible, undefiled, and that fadeth not away." Gird 
up your loins. u Be not weary in well doing, for in due 
season we shall reap if we faint not." Labour with di- 
ligence. Endure with patience. Do you meet with 
difficulties ? Is much self-denial required ? Will you not 
be richly repaid ? " Weeping may endure for a night, 
but joy cometh in the morning." Do you encoun- 
ter the frowns or the ridicule of your associates ? Con- 
sider Him who endured such contradiction of sinners 
against himself." Think too, how extreme must be 
the folly, to relinquish such a glorious and eternal in- 
heritance, to escape the laugh of a sinful worm. No. 
Heaven is worth all you can do or suffer. 

Here you are pleased with the opening prospect of 
immortal felicity, and sometimes enabled to rejoice 
in hope of the glory of God : but when you shall ar- 
rive at the holy city, the heavenly Zion, with what 
unutterable delight will you call to mind the days of 
old, and consider the years of the right hand of the 
Most High ? With what exultation, will you look 
back upon God's eternal electing love, and see that 
the divine counsel could never be frustrated ! O that 
love, that free love of God, who chose you out of the 
mass of depravity — sent his Son into the world to die 
for you ; and when in your blood, made it his time 
of love, and bade you live! Then you will re- 
flect upon all the dangers of the way — the many temp- 
tations you encountered: the crosses you endured; — 
how you escaped through all the assaults of the 
world, the flesh and the devil ; and how wei's Christ 
kept what you committed to him. Yo will ^ee all 
his promises completely fb'fiMed :— how he l;e)d you 
in his hand, through all the dangers of your pilgrim- 



4 7 8 The happiness of Heaven . 

a g e — guided you by. his counsel, and at last brought 
you safely to glory. Then you will see, that all the 
united strength of saints and angels could not have 
giyea you possession of that inheritance ; and shout 
with the adoring throng, " Salvation unto our God 
which sitteth upon the throne, and to the Lamb for 
ever." 

Look forward, O fainting Christian, " and lift up 
your head, for your redemption draweth nigh." Why 
should you be subject to bondage through fear of 
death ? why start back with dismay from the hour of 
your departure, which you should meet with thankful- 
ness and joy ? " All things are yours. Whether 
Paul, or Apollos, or Cephas, or the world, or hfe, 
or death." Think on your inestimable privilege. 
" ; Adopted into the family of heaven, you are an heir 
of God, and a joint heir with Jesus Christ! What 
greater thing can be said of a Christian than this ; for 
what may you not expect ? The idea is grand beyond 
description. An heir of God! ! Who can conceive — 
who can describe the immense riches of the divine 
nature ? Who can possibly dive into the depths of his 
grace, or reach the heights of his love ? Who can 
form the least idea of this blessedness and glory ? A 
being ever the same in ai! the excellencies of his per- 
fections, in all the fulness of his Godhead. No com- 
munications impoverish him ; He is still the overflow- 
ing fountain of all good. Then drop the earth for a 
few moments, and enter into this pleasing thought. 
Why should I be discouraged with the little trifles of 
the present scene ? I am an heir of this great Being, 
the sovereign Lord of all worlds. He is my Father 
and my Friend — my present heritage, and my ever- 
lasting portion. It is not felicity, it is not the saints, 
it is not heaven merely, that 1 am to possess — but God 
himself. Amazing thought ! Transporting idea ! O 
then let me die to the world, and lose myself in him. 
Let no worldly scene hereafter allure me — no worldly 
care or vexatious trifle depress my spirits; for the 
Creator of heaven and earth is mine, my God, my glo- 
ry for ever ! — An eternity of happiness ! How in- 



The happiness of Heaven. 479 

significant all the trifles of the way, when we consider 
the felicity of the end ! How welcome death to intro- 
duce us to the grand scene ! How bright the Chris* 
tian appears as he draws nearer to it ! What a majes- 
ty in his death! What a glory in his hope ! As the 
rivers roll the smoothest, the nearer they approach 
the ocean ; a* the rose smells the sweetest when dy- 
ing ; as the sun appears most glorious when setting — 
so it is with the Christian. Hear his expiring lan- 
guage. Farewell all terrestrial scenes ! I know that 
my Redeemer liveth. What a happy change ! Earth 
for heaven, time for eternity, conflict for victory, sor- 
row for uninterrupted joy ! Into thy hands, O immor- 
tal Saviour, I commit my spirit* Thine it is to con- 
duct me through the valley; thine to raise to glory; 
and thine to crown me with eternal joy." 



Reader, farewell ! I now take leave of thee, and 
of the world. Let the close of this book remind us of 
the close of life. Time is short. Death approaches. 
Eternity is near. Soon the hand that now writes will 
moulder in the grave, and the eye that reads be closed 
in the iron slumber. Soon, if ever, we shall meet in 
that glorious world, which I have here so imperfectly 
described* Receive then the parting counsel of a dying 
friend, and the assurance of my earnest prayer, that 
thou fail not of the grace of God. That I may not 
have written, nor thou have read in vam — " Prepare 
to meet thy God." Amen. Amen. 



THE END, 



LBJl 



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